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BT 990 .M24 1889 

Maclear, G. Ἐ. 18 

An introduction to the 
creeds 


Digitized by the Internet Archive 
in 2014 


https://archive.org/details/introductiontocrOOmacl 


AN INTRODUCTION 


Το 


THE CREEDS 


Elementarp Theological Class-%ooks, 


AN INTRODUCTION 


TO 


THE CREEDS 


9 BY 


THE REV. G. F. 4PACLEAR, D.D. 


WARDEN OF S. AUGUSTINE'S COLLEGE, 
AND HONORARY CANON OF CANTERBURY. 
LATE HEAD MASTER OF KING’S COLLEGE SCHOOL, 
AUTHOR OF ‘‘A CLASS BOOK OF OLD TESTAMENT HISTORY,” 
**4 CLASS BOOK OF NEW TESTAMENT HISTORY” ETC., ETC. 


Zondon: 
MACMILLAN AND CO. 
AND NEW YORK. 
1889 


[All Rights reserved.| 


Ὁ Ad ἔφη, Πιοτεύΐω, Κύριε" kai προσεκύνησεν AYTO. Φ 
St JOHN ix. 39. 


CAMBRIDGE: PRINTED BY C.J, CLAY, M.A. AND SONS, AT THE UNIVERSITY PRESS, 


PREFACE. 


WHEN the Introductions to Old and New Testament 
History in the series of Elementary Theological Class- 
Books, which have since had such a wide circulation, 
were originally projected, it was suggested to the 
Publishers that they should follow them up with 
similar Introductions to the Church Catechism, the 
Prayer-Book, the Creeds, the Articles, and the History 
of the Church during the first three Centuries, and so 
make a somewhat complete course. 

This has already been partially done, and the In- 
troductions to the Church Catechism and the Prayer- 
Book have for some time been in extensive use. 

The present Volume forms an Introduction to the 
Creeds, and it is hoped it will supply a want, which 
has been often expressed by many teachers at our 
Theological Colleges in England and those engaged in 
various Missions abroad. 

In its preparation, while Bp Pearson’s great work! 


? The Edition used of Bp Pearson On the Creed has been 
the one vol. Edition, Oxford, 1864. 


v1 PREFACE. 


has naturally been adopted as the basis, more recent 
authorities have been freely consulted, and made the 
subjects of reference in the Notes. 

In the first Part, which treats of the Origin and 
Development of Creeds, the writings of Schaff, Swainson, 
Heurtley, Lumby and Ommaney, have been carefully 
considered on several points. In the second Part, 
which is concerned with the Teaching of the Creeds 
those who have made themselves acquainted with 
Martensen’s Christian Dogmatics, Canon Liddon’s 
Bampton Lectures, Canon Westcott’s Historic Faith, 
and Canon Mason’s Faith of the Gospel, will discern in 
the following pages not a few reminiscences of these 
valuable works, as also of the Commentaries on various 
portions of the New Testament brought out in our 
own country by Bps. Lightfoot and Ellicott, and abroad 
by Godet, Meyer, and others whose labours in the field 
of reverent Scripture Exegesis have largely contributed 
fresh materials for the illustration of Dogmatics. 

My own experience in lecturing for nearly ten years 
at S. Augustine’s College to those preparing to pass 
the Universities Preliminary Examination for Holy 
Orders has brought home to me more and more the 
need of such a Manual as this as a help at the com- 
mencement of the study of Dogmatic Theology, and 
for this reason rather copious notes have been given 
on some of the statements of the text, and references 
have been supplied to larger and standard works. If 
we have a deep sense of the certainty and importance 


PREFACE. vil 


of the truths of the Christian revelation, if we regard 
the Creeds as expressing in the logical form of doctrine 
what the Bible reveals in the popular form of life and 
action!, we shall not be content to burden the young 
Student with “eternal negatives,’ or “mere contro- 
versial facts.” We shall bear in mind that “the aim 
of the dogmatical process is simply to vindicate the 
idea, to clear it from disturbance, and to keep it as it 
was originally communicated and revealed?,” and that 
there “need be nothing mechanical or stiff in the 
transmission of dogmatic definitions, that they will 
live and glow in the teaching in proportion as the lips 
which speak them are prompted by a heart which 
they have possessed and quickened 3," 


I cannot conclude without acknowledging my debt 
of gratitude to Canon Bright and Professor Hort for 
allowing me to consult them on one or two points of 
difficulty, as also to two of our Augustinian students, 
Mr Thompson for looking over the sheets and veri- 
fying the numerous texts of Scripture, and Mr Elkin 
for kindly drawing up the Indices, 


If this Introduction shall serve to help any in 
commencing the study of Dogmatics, and of those 


1 Schaff’s Creeds of Christendom, p, 3; Westcott’s 
Historic Faith, pp. 22, 28. 

2 Professor Mozley’s Lectures and other Theological 
Papers, p. 90. 

3 Professor Paget’s Preface to Outlines of Church Teach- 
ing, p. Xi. 


vill PREFACE. 


enunciations of divine truth which the Councils of the 
Church and the careful thought of the learned of many 
ages have elaborated, it will have done enough to 
satisfy the hope and reward the labour which amidst 
other anxious and pressing duties, its compilation has 
entailed. 


G,. F. M. 


S. AUGUSTINE’s CoLLEGE, CANTERBURY. 
5. Peter’s Day, 1889. 


PART. I. 


ORIGIN AND DEVELOPMENT OF CREEDS. 


CHAPTER I, 
ORIGIN OF CREEDsS, 


Definition of a Creed, Creeds presuppose faith, The Creed 
of the Old Testament. (a) Traces of Creeds in the Gospels, 
The confessions of (1) John the Baptist; (2) Nathanael; 
(3) 5. Peter; (4) Martha; (5) 5. Thomas; (8) Traces of 
Creeds in the Epistles; (1) 1 Cor, yiii. 6; (2) 1 Cor. xv. 
4,5; (3) 1 Tim, iii. 16; (4) 2 Tim.i, 13. Names of the 
Creed in Scripture. . : 2 : ς pp. 1—8 


CHAPTER II. . 
INTERROGATIVE AND DECLARATIVE CREEDS. ᾿ 


The Baptismal Formula the model of the ancient Trinitarian 
Creeds. Oral Creeds. Early Ecclesiastical names for the 
Creed, (a) Greek, (8) Latin. (i) Baptismal Creeds of (a) 
the Apostolical Constitutions, (b) Tertullian, (c) Cyprian, 
(d) Gelasius, (e) our Baptismal Office. (ii) Declarative 
Creeds ; (a) their origin, (b) as used at Constantinople, 
Lyons, Carthage, Alexandria, Antioch. . pp. 9—17 


x CONTENTS. 


CHAPTER III. 
THe Apostles’ CREED. 


The three forms of Declarative Creeds accepted by the 
Church. (i) Origin of the name The Apostles’ Creed— 
A large portion of its substance current before the close 
of the second Century. (ii) The early Creeds oral not 
written. The first written Creed of the West that of 
Marcellus of Ancyra. (iii) The Creeds of S. Augustine. 
The Creeds of (a) the Church of Aquileia, (b)} Eusebius 
Gallus, (c) Pirminius. (iv) Date of completion of the 
Apostles’ Creed. Its contents and spirit truly Apo- 
stolic. , : 5 : : ; pp. 18—24. 


CHAPTER IV. 
Toe NicENE CREED. 


Origin of the Name. (i) The summoning of the Council of 
Nicea, Situation of Nicea: The Churches represented. 
The proceedings: (a) the entrance of Constantine, (0) 
the presentation of a Creed by Arius; (c) its fate; 
(d) presentation of the Creed of Eusebius; (6) its sub- 
stance; (f) Action of the followers of Athanasius; 
(g) the additions made, and the signing. (ii) The council 
of Constantinople. The new Clauses. Triple form of the 
Creed. The Latin Edition of the Creed. The Filioque 
clause. Catholicity of the Niceno-Constantinopolitan 
Symbol, ; : : : ; ζ pp. 25—33 


CHAPTER Υ. 
Tue ATHANASIAN CREED. 


Peculiarities of the Quicunque vult. (i) Cannot be ascribed 
to 5. Athanasius. (ii) Conjectures as to (a) its probable 


CONTENTS. xi 


place of composition, and (δ) its possible date, from 
(1) its structure, (2) what it does and does not contain. 
(iii) The Author unknown, but certainly steeped in the 
spirit of S. Augustine. (iv) Names of the Symbol. Its 
reception in the Church as (a) a Sermo, as (b) a Canticle, 
(c) on the Continent, (d)in England... pp. 34—39 


CHAPTER VI. 
Tue SrructurRE oF THE THREE CREEDS. 


All three Creeds have a common basis in the Baptismal 
Formula as taught by our Lord. (i) Characteristics 
of. Western and Eastern Creeds. The former brief and 
practical, the latter fuller and more flexible. (i) Ilus- 
tration of these differences between the Apostles’ and 
Nicene Creeds in reference to (a) the First Person in 
the Trinity, (b) the Second Person, (c) the Third Person, 
(d) the ‘concluding: Articles. (ii) Differences of the 
Athanasian Creed from both the Apostles’ and Nicene. 
Its structure and analysis. Peculiarities of the Intro- 
duction. (iii) The teaching of the Athanasian Symbol 
respecting (a) the Mystery of the Trinity, (b) the 
Incarnation of our Lord. The concluding clauses, what 
they do not, what they do demand. ‘ pp. 40—53 


xii CONTENTS. 


PART Il. 


THE TEACHING OF THE CREEDS. 


CHAPTER I, 
Tue First ARTICLE, 


I believe. Ibelieve in God. (i) The evidences of the existence 
of God. The Unity of God. The Trinity in Unity. (a) 
Indications of a Trinity of Persons in the Old Testa- 
ment; (b) Revelation of the Trinity by our Lord in the 
New. (ii) The Fatherhood of God, (1) in relation to the 
Son, (2) in relation to all creation. (iii) The Omnipotence 
of God. Meaning of the term Almighty. Proof of His 
Power in the creation of heaven and earth, and of all 
things visible and invisible. . ; pp. 57—73 


CHAPTER II. 
THe SEconp ARTICLE. 


The Second Person in the Trinity. (i) Etymology of the 
word Jesus. Import of the name as revealed to (1) 
Joseph, (2) the Blessed Virgin. The first Joshua; the 
second Joshua. (ii) Christ. Meaning of the title. Our 
Lord’s threefold office. (iii) His only Son. Our Lord’s 
eternal generation attested (a) by His own Self-witness, 
(8) by the declarations of the Apostles. (iv) Our Lord; 
Import of the term, (a) in the eminent sense of Jehovah, 
(b) in the descriptive sense of dominion. ‘The pre-exis- 
tent Word the Creator of all things. Theological impor- 
tance of this. . Ἶ : : . ; pp. 74—92 


CONTENTS. xiii 


CHAPTER III. 
Tue Turrp ARTICLE. 


The Promise of Redemption. (i) The preparations for the 
Incarnation. The arrival of the Fulness of time, (a) po- 

- litically, (Ὁ) socially, (c) religiously. (ii) The Pre-existent 
Logos conceived by the Holy Ghost, born of the Virgin 
Mary, and made Man. Import of the expression ‘‘Son 
of Man.” (iii) The principal heresies respecting the In- 
carnation, (a) Arian, (Ὁ) Apollinarian, (c) Nestorian, (d) 
Kutychian. (iv) The Catholic Faith respecting the union 
of the two natures. Our Lord (a) Perfect God, (8) Perfect 
Man, (y) One Christ. The Communicatio Idiomatum. 
Conclusion. . . ΡΡ. 93—113 


CHAPTER IV. 
Tue FourtrH ARTICLE, 


Connection with the preceding Article. (i) Our Lord’s suffer- 
ings predicted, and typified. The yearning in Judaism 
and heathenism for a perfect sacrifice. (ii) Its satisfaction 
in the Life and Passion of our Lord. The perfect obe- 
dience of His earthly life. (iii) His condemnation by 
Pontius Pilate. His crucifixion. The proofs of His real 
death. His burial. (iv) His suffering for our salvation. 
Explanation of the expression. The fourfold Figure. 
His death, a full and perfect (a) Redemption, (8) Sin- 
offering, () Reconciliation, (5) Satisfaction, Explanation 
of the terms. : ; i ν ‘ pp. 114—136 


XIV CONTEN TS. 


CHAPTER Y. 
Tue Firra ARTICLE. 


The Article respecting the descent into Hell not found in 
the oldest Creeds. Explanation of the word Hell. 
᾿ What it does mean, what it does not mean. (i) Proof of 
the fact of Our Lord’s descent thither from, (a) His own 
words, from (8) the statements of 8. Peter and 8. Paul. 
Doctrinal importance of the descent into Hades. (ii) The 
Resurrection on the third day. The manifestations of 
the Risen Lord. Modern explanations of the miracle of 
the Resurrection. The theory of Visions insufficient to 
account for the facts of the case. (111) Historical events 
inexplicable without the fact of the Resurrection; (a) 
the Rise of the Church; (8) the victory of the Church 
over the Roman Empire; (y) The observance of the 
Lord’s Day and Easter Day; (δ) The celebration of the 
Holy Eucharist; (ε) The concentration of the old sacri- 
ficial phraseology round the Eucharistic feast. (iv) The 
theological importance of the Resurrection as (a) a proof 
of our Lord’s Divinity, (8) the assurance of our justi- 
fication, (y) the source of our means of grace. 
pp. 1387—161 


CHAPTER VI. 
THe SixtH ARTICLE. 


Close of the great Forty Days. The walk towards Bethany. 
(i) The Ascension. The record of the Ascension, (a) 
Its marvellous calm, (8) Its circumstantial detail. Its 
fulfilment of types and figures. (ii) The Session at the 
right hand of God; (a) meaning of the expression; (β) 
object of the Session. It instated our Lord in the ful- 
ness of His office as (1) Priest, (2) Prophet, (3) and King 
of redeemed humanity. . . . pp. 162—179 


CONTENTS. xv 


CHAPTER VII. 
Tue SEVENTH ARTICLE. 


(i) Our Lord’s frequent announcements of His Second 
Advent. Their distribution (a) Early, (8) Middle, (y) 
Final groups. (ii) Import of the Second Advent to judge 
the quick and the dead. The issues which this claim 
involves. Their unique character, unanticipated by 
the Jewish doctrine of the Messiah. The fitness of our 
Lord to execute this office as ‘Son of Man.” (iii) The fact 
of a future judgment attested by (1) our conscience, (2) 
our conception of God as a just God, (3) the consent of 
well nigh all mankind. (iv) Revelation proclaims the 
circumstances of the Final Judgment, which is (a) the 
completion of all partial judgments, and (8) ushers in 
the new heavens and the new earth, and (v) the final 
kingdom of glory. . . : : : pp. 180—196 


CHAPTER VIII. 
Tue ἘΠΘΉΤΗ ARTICLE. 


Connection. The existence of the Holy Spirit as unfolded 
in the Creeds. (i) His presence (a) in the Old, (8) in 
the New Testament. (ii) His Deity as proved in Holy 
Scripture, (1) directly, (2) indirectly. (iii) His opera- 
tions as the Giver of life, (a) physical, (b) intellectual, (c) 
spiritual. (iv) His Procession, (a) from the Father, (8) 
from the Son; His relation to the Son; His procession 
from the Father and the Son. How this is to be inter- 
preted, and the teaching of the Eastern and Western 
Churches reconciled. The Holy Spirit worshipped and 
glorified with the Father and the Son. (v) The special 
offices of the Holy Spirit as (a) the Teacher,. (8) the 
Advocate, (y) the Comforter, (δ) the Sanctifier. 

. pp- 197—216 


Xvi CONTENTS. 


CHAPTER IX. 
Tue Ninty ARTICLE. 


The connection of this Article with the preceding, (i) The 
word Church, its derivation and use (a) in the Septua- 
gint, (8) as adopted by our Lord. (ii) Spread of the 
Church. Its expansion a great fact in History, (iii) 
The Church, (a) Visible and (8) Invisible. (iv) Attributes 
of the Church, (1) The Church One. Wherein her unity 
does and does not consist. (2) The Church Holy (a) not 
because the individual members are holy, but (b) as a 
Body, (i) in respect to her Head, (ii) in respect to the 
object of her foundation. (3) The Church Catholic. 
Meaning of the word. Its application to (a) Time, (b) 
Place, and (c) Teaching. (4) The Church Apostolic, as (a) 
built on an Apostolic foundation, as (b) holding the doc- 
trine of the Apostles, as (ω charged with an unfailing 
mission. . ’ : ; ' pp. 217—243 


CHAPTER Χ. 
Tue ΤΈΝΤΗ ARTICLE. 


Connection of the Tenth with the preceding Article. (i) 
Names for sin in the New Testament, their force and 
meaning, (ii) The Scripture doctrine of sin; (a) what 
it is not, (8) what it is. (iii) The consciousness of 
Sin attested by the literature of all nations, and by 
poetry both ancient and modern. (iv) The ultimate 
results of sin anticipated as terrible by man naturally 
and well nigh universally. (v) The insufficiency of mere 
Regret to do away even the temporal consequences of 
sin. The great mystery not punishment but forgive- 
ness. (vi) Man has never ceased to hope for forgiveness, 
and the power to forgive sins was actually claimed and 
exercised by our Lord during His Incarnate Life. Itis 


CONTENTS. XVii 


His free gift purchased by His Cross and Passion. 
(vii) The means whereby it is imparted, (a) Baptism, 
(8) Prayer, (y) Absolution, (δ) Reception of the Holy 
Eucharist, and the conditions on which it is offered, (a) 
Repentance, (8) Faith, (γ) Readiness to forgive. 

pp. 244—263 


CHAPTER XI. 
THe ELeveENTH ARTICLE. 


(i) Variation in the wording of this Article. (ii) Ideas of 
heathenism respecting the immortality of the soul. (iii) 
The resurrection of the body often deemed by the ancient 
world impossible. But this it cannot be with respect 
either (a) to the Agent, or (8) man who is to be the sub- 
ject of it, and (y) on the contrary for many reasons is 
highly probable. (iv) Anticipations of a Resurrection in 
the Old Testament, its revelation as a certain fact in 
the New. (v) Proofs of its possibility given in both 
Testaments, and the assurance of it finally given by the 
Resurrection of our Lord. (vi) Universality of the 
future Resurrection. (vii) The revelations of the Risen 
Lord help us to understand in some measure the nature 
of the Resurrection body. (viii) The teaching of S. Paul 
respecting it in his first Epistle to the Corinthians; (a) 
His reasoning from (1) the analogies of nature, (2) the 
infinite varieties of the works of God, (3) the law of 
progress; (8) His revelation of a Mystery. pp. 264—285 


CHAPTER XII. 


THe TweLrrH ARTICLE. 


Connection with the preceding Article. Its import. (i) 
The Life Everlasting as defined in the Apostles’ and the 
Nicene Symbols. (ii) The double aspect of Eternal Life, 
Eternal Death means eternal separation from the 


XVlil CONTENTS. 


presence of God. (iii) The Everlasting Life of the 
Righteous ; (a) Its initial stage, (b) Its partial stage, (c) 
Its perfect stage. (iv) The felicity of those who will 
participate in the perfect stage, (a) In relation to them- 
selves, (8) in relation to God, (y) in relation to their 
heavenly inheritance, (5) in relation to one an- 
other. . ; ς ᾿ ; Σ : pp: 286—299 


APPENDIX. 


(i) Creed of S. Irenzeus; (11) Creed of S. Cyprian; (iii) Creed 
of Novatian; (iv) Creed of Marcellus of Ancyra; (v) The 
Apostles’ Creed; (vi) The Apostles’ Creed cire. a. ἢ. 
1400; (vii) The Apostles’ Creed a.p. 1543; (viii) The 
Niceno-Constantinopolitan Creed; (ix) The ‘‘ Quicunque 


Vult ” or Fides Sancti Athanasii. ‘ pp. 300—309 
INDICES. 

(a) General Index . : : ; : pp. 310—316 

(Ὁ) Index of Greek and Latin words . pp. 317-—318 


(c) Index of other words ; : : : p. 319 


PART I. 


ORIGIN AND DEVELOPMENT OF CREEDS. 


ZTOMATI ὁμολογεῖτδι εἰς οωτηρίδν. 
S. Ῥλῦϊ; Rom. x. 10. 


CHAPTER I. 
THE ORIGIN OF CREEDS. 


1. A Creed, or rule of faith, as used in the 
Christian Church, is a summary of revealed Truth, a 
form of words, setting forth with authority certain 
articles of belief, which are regarded as necessary to 
salvation. Such a summary serves 85 a guide in 
reading the Holy Scriptures. It marks out the great 
truths which the Church believes them to teach!. And 
these truths, which the Bible reveals in the popular 
form of life and fact, the Creed gathers up in the 
logical form of Doctrine?. 


2. Creeds do not precede Faith. They presuppose 
it. Like every strong conviction Faith has a desire to 
utter itself in words before men. With the heart, 
says S. Paul, man believeth unto righteousness, and with 
the mouth confession is made unto salvation (Rom. x. 
10). When we are received into membership with the 
Christian Church, when we meet together for worship, 
our duty is to profess the faith within us, to make 
ourselves known as followers of Christ, and to lead 
others to Him by the influence of our testimony. 


1 On the advantages of Creeds see Westcott’s Historic 
Faith, pp. 22, 23. 
2 Schaff’s Creeds of Christendom, p. 3. 


1—2 


4 THE ORIGIN OF CREEDS. pet: 


3. The Creed of the Old Testament. Traces 
of Creeds are to be found alike in the Old and the 
New Testaments. Raised up, as the Jewish nation 
was, to bear witness to the Unity of God, its Creed 
was brief and simple. Hear, O Israel, said the Jewish 
Lawgiver, the Lord οὐ God is one Lord! (Deut. vi. 4). 
Short, however, as the Confession is, it is not over- 
looked in the New Testament. Our Lord quotes it 
in His reply to the enquiring scribe (Mark xii. 29) ; 
He refers to it in His last high-priestly prayer (John 
xvil. 11); and S. Paul affirms that for the Christian 
there is no God but one? (1 Cor. viii. 4). 


4, Creeds inthe Gospels. Thus the New Testa- 
ment presupposes the Unity of the Godhead. But it 
goes an important step further. It makes the Deity 
and Messiahship of our Lord a distinctive and funda- 
mental Article of Faith, and we have in the Gospels 
several. passages, which formed the groundwork of 
subsequent Confessions. 

(a) One of the earliest of these is the declaration 
of the Baptist, when he sees our Lord returning from 
the scene of His temptation, and not only points Him 
out as the Lamb of God, but testifies, saying, 


9Κ ἀγὼ ἑώρακα, καὶ μεμαρτύ- T have seen, and have borne 
pnka witness 

ὅτι οὗτός ἐστιν ὁ vids τοῦ That this is the Son of 
Θεοῦ. God. 


1 For the various readings here see the Revised Version, 
and comp. Deut. iv. 35, 39; 2 Sam. vii. 22; xxii. 32; 1 
Kings viii. 60. The Mahometans have borrowed this 
monotheistic watchword from the Jews with an heretical 
addition, “ There is no God but Allah, and Mohammed is 
His Prophet.” 

2 Comp. Gal. iii. 20; 1 Tim. ii. 5. 

3 John i. 34. I have seen in contrast to I knew Him not, 
v, 31. 


Cu. I.] THE ORIGIN OF CREEDS. 5 


(8) A second is that of Nathanael, when, con- 
vinced of our Lord’s omniscience by His reference to 
his presence under the fig-tree, he exclaims, 


‘PaBBi, od ef ὁ vids τοῦ Rabbi, Thou art the Son of 


Θεοῦ, God, 
Σὺ βασιλεὺς} εἶ τοῦ ᾿Ισραήλ. Thou art the King of 
Israel. 


(y) A third is that of S. Peter, delivered on two 
occasions. (1) The first was when, after the discourse 
in the synagogue of Capernaum respecting the Bread 
of Life, many took offence and began to leave our Lord. 
Then He asked the Twelve whether they also would 
leave Him. To this 8. Peter replied, Lord, to whom 
shall we go? Thou hast the words of eternal life, and 


Ἡμεῖς πεπιστεύκαμεν 32, καὶ We have believed and 
ἐγνώκαμεν ὃ : know 
ὅτι σὺ εἶ ὁ ἅγιος τοῦ Θεοῦ. That Thou art the Holy 
One of God. 


(2) The second occasion was just before the Trans- 
figuration, when in reply to our Lord’s question Whom 
say ye that Iam? the same Apostle replied 


Σὺ εἶ ὁ Χριστός, Thou art the Christ, 
Ὁ vids τοῦ Θεοῦ τοῦ ζῶντος 4. The Son of the living God. 


1 John i. 49. The latter title is not synonymous with 
‘**the Son of God,” though both apply to the same Person. 
It points to hopes of an earthly king. 

2 John vi. 69. Ἡμεῖς πεπιστεύκαμεν. ‘‘ We, whatever 
others may think, who are nearest to Thee and have 
listened to Thee most devoutly.”’ Westcott in loc. 

3 ᾽᾿γνώκαμεν. ‘Fidem sequitur cognitio, 2 Pet. i. 5. 
Peryersi sunt qui cognitionem prius postulant; jidem ea et 
obedientiam sequitur.” Bengel. 

4 Matt. xvi. 16. This is the fundamental Christian 
Confession, and the Rock on which the Church is built. 


6 THE ORIGIN OF CREEDS. [Pr. I. 


(6) Nextin order stands the confession of Martha, 
when after the death of Lazarus, in reply to our Lord’s 
question whether she believed Him to be “the Resur- 
rection and the Life,” she made answer 


Nai, Κύριε ἐγὼ πεπίστευ- Yea, Lord; I have be- 
kat lieved 
ὅτι σὺ εἶ ὁ Χριστός, That Thou art the Christ, 
ὁ vids τοῦ Θεοῦ, The Son of God, 
ὁ εἰς τὸν κόσμον ἐρχόμενος. Even He that cometh into 
the world. 


(e) The Creed of 8. Thomas after the manifesta- 
tion to him of the risen Saviour in the upper room in 
some respects goes beyond all preceding confessions. 
Not only does the Apostle recognise the Divinity of 
Christ, but with a personal and appropriating faith He 
directly addresses Him, saying 


Ὃ Κύριός pov καὶ ὁ Θεός My Lord and my God. 
μου. 


5. Traces of Creeds in the Epistles. On turning 
to the Epistles? we find here also several outlines of 
early Creeds. Thus 


1 John xi. 27. ᾿γὼ πεπίστευκα, “1, even I, have 
convinced myself and do believe.” Her confession em- 
braces three points. That our Lord is (1) the Messiah 
predicted by the prophets, (2) the Son of God, (3) for whom 
men are looking as the One that cometh into the world. 
The latter title is peculiar; cp. Matt. xi. 3; John vi. 14. 

2 John xx. 28. This confession echoes the first words 
of the fourth Gospel, The Word was God (John i. 1), 
and anticipates its close, That ye may believe that Jesus 
is the Christ, the Son of God, and that believing ye may 
have Life in His Name (John xx. 31). 

3 We have indications in Acts viii. 37 (but not accord- 
ing to the best critical editions), and also in Acts xvi, 31 of 
utterances not unlike confessions. 


Cu. 1.] THE ORIGIN OF CREEDS. 7 


(1) 5. Paul writing to the Corinthians says, 7'o us? 


Εἷς Θεὸς ὁ πατήρ, | There is One God the Father, 
ἐξ οὗ Ta πάντα, Of whom are all things, 
καὶ ἡμεῖς εἰς αὐτόν, And we unto Him, 
καὶ εἷς Κύριος Ἰησοῦς Χριστός, | And one Lord Jesus Christ, 
be οὗ Ta πάντα, Through whom are all 

things, 
καὶ ἡμεῖς δι᾿ αὐτοῦ. And we through Him. 


(2) In the fifteenth chapter of the same Epistle 
‘the Apostle recapitulates the outline of the 
Christian faith as he had taught it to the 
Corinthians and says *J delivered unto you 
Jirst of all that which I also received, how that 


Χριστὸς ἀπέθανεν ὑπὲρ τῶν Christ died for our sins 
ἁμαρτιῶν ἡμῶν κατὰ Tas ypa- | according to the Scriptures, 


5 

καὶ ὅτι ἐτάφη" And that He was buried, 

καὶ ὅτι ἐγήγερται TH ἡμέρᾳ And that He rose again 
τῇ τρίτῃ κατὰ Tas γραφάς. according to the Scriptures. 


Here we have the Passion of our Lord, His death, 
burial, and resurrection clearly set forth as Articles of 
the Faith. 


(3) Again in the third chapter of his first Epistle 
_to Timothy we have what seems to be a 
distinct quotation from a Primitive Confes- 
sion. After stating that confessedly great ts 
the mystery of godliness the Apostle goes on 

to say respecting Christ as the God-man, 


"Os ἐφανερώθη ἐν σαρκί, He who was manifested in 
the flesh, 


1 1 Cor. viii. 6. Note the difference of the prepositions, 
ἐξ οὗ as applied to the Father, δι᾽ οὗ to the Son. Comp. 
Rom. xi. 36; Col. i. 15, 16. 

2 1 Cor. xv. 3, 4, 5. 


8 THE ORIGIN OF CREEDS. 


ἐδικαιώθη ἐν πνεύματι, 
ὠῴφθη ἀγγέλοις, 
ἐκηρύχθη ἐν ἔθνεσιν, 


ἐπιστεύθη ἐν κόσμῳ 
ἀνελήφθη ἐν δόξῃ. 


[ἘΣΤῚ 


Justified in the Spirit, 

Seen of angels, 

Preached among the na- 
tions, 

Believed on in the world, 

Received up in glory}. 


(4) Once more in his second Epistle to Timothy 
he exhorts him, saying, 


a Ὑὑποτύπωσιν ἔ ἔχε ὑγιαινόν- 
των λόγων, ὧν παρ᾽ ἐμοῦ ἤκου- 
σας, ἐν πίστει καὶ ἀγάπῃ τῇ 
ἐν Χριστῷ ᾿Ιησοῦ. τὴν καλὴν 
παρακαταθήκην φύλαξον διὰ 
Πνεύματος" Αγίου τοῦ ἐνοικοῦν- 
τος ἐν ἡμῖν. 


Hold the pattern of sound 
words, which thou hast heard 
from me, in faith and love 
which is in Christ Jesus. 
That good thing which was 
committed unto thee guard 
through the Holy Ghost which 
dwelleth in us. 


Here the form or pattern of sound words seems 
clearly to indicate an early form of the Creed. 


6. The Scriptural Names, then, for the primitive 
outlines of the Creeds may be thus classified. 


τύπος διδαχῆς", 

Ὁ κανών, 

Τὸ μυστήριον τῆς εὐσεβείας5, 

Ἢ καλὴ ὁμολογία 5, 

Ἡ πίστις, 

Ἢ παρακαταθήκη 8, 

Ὃ λόγος τῆς ἀρχῆς τοῦ 
Χριστοῦϑ. 


1. 1 Tim, i: 16. 
22 Tim. i. 13. 


The Form of teaching, 

The Rule, 

The Mystery of godliness, 

The good confession, 

The Faith, 

The deposit, 

The word of the beginning 
of Christ. 


ὑποτύπωσις, for 5. Paul’s more usual 


expression τύπος (Rom. y. 14, vi. 17), occurs also in 1 


Tire. 3.26. 


It denotes a design, or outline of a representa- 


tion, a pattern, like the copy given to a child to guide it in 


learning to write. 


Tyndale and Coverdale translate it 


ensample, Rey. Version pattern. 


3 Rom. vi. 17. 
6 1 Tim. vi. 12. 


4 Gal. vi. 16. 
7 2 Tim. iv. 7. 


5 1 Tim. iii. 16. 
8 1 Tim. vi. 20. 


9 Heb. vi. 1. Other allusions to Creeds have been traced 
in Rom. xii. 6; Heb. v. 12; 1 John iy. 2; 2 John 10. 


CHAPTER II. 


INTERROGATIVE AND DECLARATIVE 
CREEDS. 


1. Recapitulation. Thus in the Gospels and 
Epistles we find outlines of primitive Apostolic Creeds. 
The basis, however, of all subsequent Creeds of the 
Church is to be found in the Baptismal Formula as 
dictated by our Lord Himself. 


2. The Baptismal Formula. In His last com- 
mand to His Apostlés just before His Ascension He 
bade them go and make disciples of all the nations, bap- 
tizing them 


Els τὸ ὄνομα Into the Name 

Tod Πατρός Of the Father, 

Kal τοῦ Υἱοῦ And of the Son, 

Kal τοῦ ἁγίου IIvevuaros. And of the Holy Ghost. 


This Formula, given under circumstances of such 
great solemnity, became the model and suggested the 
outline of the ancient Trinitarian Creeds, which uni- 
formly proclaim belief in the three Persons of the 
Blessed Trinity}. 

3. Oral Creeds. As the mission of the Apostles 
was first orally to proclaim the faith, and the com- 
position of sacred writings was an afterthought, so 


1 Matt. xxviii. 19. Observe the preposition εἰς not ἐν, 
into the Name, not ‘‘in the Name.” 


10 INTERROGATIVE AND [PrI. Ὁ 


the Creed was at first orally taught! to the Cate- 
chumens, and formally professed? by them at their 
Baptism long before it was committed to memory. 
For a long time the rule of faith was regarded as a 
secret, and was withheld even from the Catechumens 
till the last stage of instruction. This explains the 
fact that we have only fragmentary accounts of it in 
the writings of the sub-Apostolic and following age. 
Even as late as the time of 5. Augustine we find him 
laying it down as a fundamental principle, Symbolum 
nemo scribit ut legi possit, “no one writes down the 
Creed that it may be read.” 


4. Names of Creeds. Many and various names 
were given to Creeds in early times. Out of them the 
following may be selected as specimens. 


(a) Greek: 
1. 3'O κανὼν τῆς ἀληθείας, | The Canon of Truth, 


1 Hence the expression Traditio symboli, the solemn 
delivery of the Creed to the Catechumens as their baptism 
drew nigh. In Western Spain, Greece, and Asia the 
‘‘traditio ’ was some three weeks before Easter. 

2 See Westcott’s Bible in the Church, pp. 54, 55. The 
first work of the Apostles, and that out of which all their 
other functions grew, was to deliver in living words a 
personal testimony to the cardinal facts of the Gospel— 
the Ministry, the Death and the Resurrection of our Lord. 
It was only in the course of time, and under the influence 
of external circumstances, that they committed their testi- 
mony, or any part of it, to writing. Their peculiar duty 
was to preach. Westcott’s Bible in the Church, p. 54. 
‘‘The earliest mind of the Church was strongly against 
writing. Writing was not its most natural method of 
preserving its story.” Scott Holland’s Sermons On behalf 
of Belief. Kurtz’s Church History, Ὁ. 199, KE. T. 1888. 

3 The word κανών in Classical Greek denoted (1) the strip 
_ of wood or leather behind the shield, through which the 


Cu. IL] DECLARATIVE CREEDS. 11 


2. ‘H πίστις, The Faith}, 
3. Ὁ πίστεως ἀρχαίας κανών. The Canon of the Ancient 
Faith, 
4. Td κήρυγμα τῆς ἀληθείας, The Preaching of the 
Truth, 
5. κανὼν ἐκκλησιαστικός. The Ecclesiastical Canon. 
(b) Latin: 
-1. Regula Fidei, The Rule of Faith, 
2. Symbolum?, The Symbol, 
3. Sacramentum Fidei, The Mystery of the Faith, 
4. Regula Veritatis, ᾿ς The Rule of Truth, 
5. Fides. The Faith. 


The name Symbolum is used for the first time by 
Cyprian, and became the favourite Latin designation 
for the Creed. 


5. Baptismal Creeds. Creeds may be divided 
into two classes, (1) Baptismal and (2) Declaratory. A 
simple Confession corresponding to the Triune Name, 
into which believers were baptized, formed the earliest 


warrior passed his arm for the purpose of holding it ; (2) a 
measuring rod; (3) the tongue of a balance; (4) the standard 
by which anything is tried. In ecclesiastical language the 
word is used chiefly in its second meaning, and ὁ κανὼν τῆς 
ἀληθείας could denote ‘the measuring rod” or ‘standard 
of the truth.”’ 

1 A favourite designation of the Nicene Creed. 

2 The name Σύμβολον Symbolum is formed from the 
Greek συμβάλλω, I throw together, I mix, I contribute. It 
has been variously explained as (1) a Summary of Christian 
doctrine, (2) a Contribution, (3) a Sign or Watchword. 
*““Symbolum Grece et indicium dici potest et collatio, hoc 
est quod plures in unum conferunt.” Indicium per quod 
agnosceretur is qui Christum vere secundum Apostolicas 
regulas predicaret. Rufinus in Symb. Apost. c. 2. The 
most probable derivation is that which regards the Creed 
as a ‘“‘ watchword” whereby Christians were known among 
one another. Compare ’Tertullian’s word ‘‘ contesseratio” 
in De Prescrip. Her. 36. 


12 INTERROGATIVE AND [ΕἸ 9: 


type of the Baptismal Creed!. Thus the Aithiopic 
Manuscript of the Apostolic Constitutions describes 
the Catechumen as declaring at the time of his Bap- 
tism, ᾿ 


“1 believe in the only true God, the Father, the 
Almighty, 

“And in His only-begotten Son, Jesus Christ, our 
Lord and Saviour, 

“And in the Holy Ghost, the Life-giver?.” 


But as early as the time of Tertullian’, who lived 
at Carthage in A.D. 200, the Confession embraced more 
than was mentioned in the original words of Institu- 
tion, and included besides belief in the Three Persons 
in the Trinity, Repentance, Remission of sins, and the 
Church. About fifty years later, in a Creed of the 
Church of Carthage a.p. 250, the Priest addressing the 
Catechumen says, 


1 A few days before Baptism the Creed was delivered to 
the Candidates accompanied witha Sermon. This was the 
Traditio Symboli, the Delivery of the Creed. At the time 
of Baptism each Candidate repeated the Creed in the words 
which had been given to him. This was the Redditio 
Symboli. 

2 Smith’s Dictionary of Christian Antiquities, i, p. 490. 

3 Circ. A.D. 200. See Tertullian, de Corona Militis, 3; 
de Baptismo, § 11. The earliest trace of some of the leading 
Articles of the Creed may be found in Ignatius ad Trallianos, 
e.g. where he says of our Lord 

(a) That He was truly born (ἀληθῶς ἐγεννήθη) of the 

Virgin Mary, 
(Ὁ) That He truly suffered (ἐδιώχθη) under Pontius 
Pilate, 

(c) That He was truly crucified and died (ἀληθῶς 

ἐσταυρώθη καὶ ἀπέθανεν). 

(ἃ That He was truly raised from the dead (ἀληθῶς 

ἠγέρθη ἀπὸ νεκρῶν). Comp. Ignat. ad Smyrn. 
c.1. Justin Martyr, Apol. i. 10, 13, 21. 


Cu. I1.] DECLARATIVE CREEDS. 13 


1. Credis in Deum Patrem 
Omnipotentem, Creatorem 
cceli et terre ? 


R. Credo. 
2. Credis et in Jesum Chris- 
tum, Filium Ejusunicum? 
R. Credo. 
3. Credis et in Spiritum 
Sanctum, 
Remissionem peccatorum, 
Carnis Resurrectionem 


Et Vitam xternam!? 
R. Credo. 


\ ἷπ 


99 


Dost thou believe in God 
the Father, Almighty, 
Maker of heaven and 
earth ? 

R. I believe. 


. And dost thou believe in 


Jesus Christ His only Son? 
R. I believe. 
And dost thou believe in 
the Holy Ghost, 
The remission of sins, 
The resurrection of the 
flesh, 
And everlasting life ? 
R. I believe. 


Again in the Sacramentary of Gelasius, A.D. 495, we 


have the following :— 


1. Credis in Deum Patrem 

Omnipotentem ὃ | 
R. Credo. 

2. Credis et in Jesum Chris- 
tum, Filium Ejus unicum, 
Dominum nostrum, 
Natum, 

Et passum ? 
R. Credo. 

3. Credis et in Spiritum 
Sanctum, 

Sanctam Ecclesiam, 
Remissionem peccatorum, 
Carnis resurrectionem ? 


R. Credo. 


1. Dost thou believe in God 


the Father, Almighty? 
R. I believe. 


. And dost thou believe in 


Jesus Christ, His Only 
Son, our Lord, 
That He was born, 
And suffered ? 
R. I believe. 


. And dost thou believe in 


the Holy Ghost, 
The Holy Church, 
The remission of sins, 
The resurrection of the 
flesh ? 

R. I believe?. 


1 Sometimes the Creed ran as at Carthage a.p, 255 
‘Credis remissionem peccatorum, 


Et vitam eternam, 


Per sanctam Ecclesiam?’ 

5. Cyprian ad Magnum, Ep. 76. 
2 See Heurtley, De Fide et Symbolo, p. 48. Comp, other 
Baptismal Creeds given in Heurtley’s Harm. Symb. pp. 109 


—112. 


14 INTERROGATIVE AND ἔπ τῷ ἢ 


6. In our Prayer Book we have two instances of 
Interrogative Creeds, (1) in the Baptismal Office, (2) in 
that for the Visitation of the Sick. In the first English 
office! the three divisions of the Creed formed three 
separate questions, to each of which the answer “I 
believe” was given, a custom which Bishop Cosin 
wished to restore in 1662. In our present Interrogative 
Creeds we notice certain variations? from the Creed as 
it occurs in the Office for Matins and Evensong. Asa 
general rule they are shorter than those in ordinary 
use, and the Articles relating to the descent of our Lord 
into Hades, the session at the right Hand of God, and 
the future Advent are sometimes omitted. 

7. Declarative Creeds. But besides Interroga- 
tive or Baptismal there is a second class of Creeds. 
These, instead of being recited at Baptism, are repeated 
in the public offices of the Church and especially at the 
celebration of the Holy Eucharist by the congregation 
with the Priest. Under what circumstances they first 
began to be thus used is not known with absolute 
certainty. But it is an accepted fact that in a.p. 488 
Peter, the Patriarch of Antioch, directed that the 
Creed should be recited at every gathering of a congre- 
gation, and a similar injunction was issued by Timo- 


1 For an Interrogative Creed in the Salisbury Manual 
A.D. 1543 see Heurtley p. 49. 

2 The most important are, (1) ‘‘His only-begotten Son” 
instead of ‘‘His only Son’’; (2) “Η went down” instead 
of ‘‘He descended” into Hades; (3) the addition of the 
words ‘‘at the end of the world” after ‘‘He shall come 
again”; (4) ‘‘the remission”’ instead of ‘‘the forgiveness of 
sins’’ ; (5) the resurrection of “the flesh” instead of ‘‘the 
body’’; (6) “‘Everlasting life after death” instead of ‘‘th® 
Life everlasting.” 

3 See Smith’s Dict. Christian Antiqq. i. p. 491; Lumby, 
On the Creeds, p. 100. 


Cn. IT.) DECLARATIVE CREEDS. 15 


theus, Patriarch of Constantinople in a.p. 511. Gradu- 
ally, however, the custom became more frequent, and 
from the East it spread to the West, especially to the 
Churches of France and Spain. But of any formal 
Creed there exists very little that deserves the name, 
till we come to the time of Irenzus. By birth and 
education he had belonged to Asia Minor, and in early 
youth had been a hearer of Polycarp, Bishop of Smyrna. 
Afterwards he settled at Lyons, and on the death of 
Pothinus, A.D. 177, became Bishop of the Church in 
that city. The Confession found in his writings is very 
complete, including the majority of our present Articles}, 
and shows of itself that such symbols had long been 
known and in use”. 


8. The Creed of the Church of Africa may be 
gathered from the writings of Tertullian and from those 
of Cyprian, the great Bishop and Martyr of Carthage. 


1 Thus it includes belief in 

1. One God the Father Almighty, 

The Maker of all things in heaven and earth, 
One Lord Jesus Christ the Son of God, 

In His Incarnation, and His birth of the Virgin, 
His Passion, ᾿ 

His Resurrection from the dead, 

His Ascension, 

In the Holy Ghost. 

The resurrection of all men at the last day. 

See Appendix Il. 

2 At the end of it he says, ‘‘No otherwise have the 
Churches in Germany believed, and delivered, nor those in 
Spain, nor the Celts, nor those in the East, nor in Egypt, nor 
in Libya, nor those established in the central parts of the 
earth. But as the sun, the creature of God, is one and the 
same throughout the whole world, so also the preaching of the 
truth shineth everywhere, and lighteneth all men who wish to 
come to a perfect knowledge (ἐπίγνωσις) of the truth.” See 
Heurtley, p. 31. No writer could have thus expressed himself, 
if he had not known that the Creed was very widely accepted. 


95 τὰ δ᾿ Yr 90 po 


16 INTERROGATIVE AND [Pr. I. 


Both have been already quoted in their interrogative 
form!. A Creed of the former in his de Virginibus 
Velandis is important. It includes the following Arti- 
cles: 


1, In unicum Deum? 1. In One God Almighty 


Omnipotentem The Creator of the 
Mundi conditorem ; world ; 
2. Et Filium Ejus, Jesum 2. And His Son, Jesus 
Christum, Christ, 
3. Natum ex  Virgine 3. Born of the Virgin 
Maria, Mary, 
4, Crucifixum sub Pontio 4, Crucified under Pontius 
Pilato, Pilate, ὶ 
5. Tertiadie resuscitatum 5. He rose again on the 
a mortuis, third day from the 
dead, 
heavens, 
Sedentem nuncad dex- Sitteth now at the right 


teram Patris, Hand of the Father, 


7. Venturum  judicare 7. Will come to judge the 
vivos et mortuos quick and the dead 

8, Per carnis etiam resur- 8. Through the resurrec- 
rectionem. tion also of the flesh. 


9. Creeds of Alexandria and Antioch. The 
Creed of the former of these two Churches has come 
down to us in the writings of Origen. In the Intro- 
duction to his work On the Principles of the Christian 
Religion, written before A.D. 231, he gives us some 
fragments of the Creed which was used in his day and 
country*, In it he dwells on 


6. Receptum in ceelis, 6. He was received in the 


1 See above, p. 13. 

2 The expression “" Unicum Deum”? deserves attention 
as occurring in a Western Creed. The Articles here given 
by Tertullian are preceded by the words ‘‘ Regula quidem 
fidei una omnino est, sola, immobilis, et irreformabilis, 
credendi.”’ 

3 See Schaff’s Creeds of Christendom, pp. 24, 25. Origen’s 
pupil and admirer Gregory the Great, bishop of Neo-Cesarea 


Cu. 11.] DECLARATIVE CREEDS. 17 


(1) The Unity of God, 
(2) The Incarnation of His Son, our Lord, | 
(3) His Passion, 
(4) Death, 
(5) Resurrection, 
_ (6) And Ascension. 
(7) The association of the Holy Ghost in honour 
and dignity with the Father and the Son. 


As regards the Church of Antioch, Socrates, the 
ecclesiastical historian, has preserved for us a Creed! 
handed down by Lucian, a presbyter of that city. 
During the Diocletian persecution he was seized and 
sent to Numidia, where he was starved for many days, 
and finally put to death in prison in A.D. 311 or 312. 
His Creed, found after his death, seems to have already 
in view the rising heresy of Arius, and is the first 
Confession which contains an Anathema. It is speci- 
ally explicit on the subject of the Deity of the Son and 
of the Holy Ghost. These are the principal forms of 
Confessions before the Council of Niceea, a.p. 325%. 


in Pontus from a.p. 240—270, has left behind a creed some- 
what rhetorical but very explicit on the subject of the 
Trinity. 

1 Socrates, Hist. Eccles. ii. 10, 18. 

2 See Schaff’s Creeds of Christendom, p. 28. 


CHAPTER III. 
THE APOSTLES’ CREED. 


1. Three Forms of Declarative Creeds are now 
accepted by the Church: (1) the Apostles’ Creed, (2) 
the Nicene Creed, (3) the Quicungue vult, commonly 
called the Creed of S. Athanasius. The first is the 
simplest, the other two are fuller developments and 
interpretations of the same fundamental theme. The 
Apostles’ Creedis most popular inthe Western, the Nicene 
in the Eastern Churches. These Creeds embody the 
results of the great doctrinal controversies of the Nicene 
_and post-Nicene ages, and following the order of Divine 
Revelation they begin with God and the Creation, 
and end with the resurrection of the body and the life 
everlasting 1. 


2. The Apostles’ Creed is the product of the 
Western Catholic Church within the first four centuries, 
though the present received text does not appear before 
the sixth or seventh century. Three reasons have been 
assigned for the name which it bears :— 


(a). It has been affirmed that each of the Apostles 
before they left Jerusalem on their missionary 
journeys contributed one of its twelve Articles. 
But had such a formulary been drawn up by 


1 Schaff’s Creeds, p. 12. 


Cn. III.] THE APOSTLES’ CREED. 19 


the Twelve, it is passing strange that such a 
precious deposit should not have been men- 
tioned in the Acts of the Apostles, or any of 
the Epistles, or in any of the ancient Fathers 
or Councils!. Moreover we know as a fact that 
some of the Articles did not appear till long 
after Apostolic times, that, e.g., respecting the 
descent into Hades about a.p. 400, and that 
respecting the Communion of Saints in A.D. 
5502. 

(Ὁ) Again it has been asserted that it was so called 
because it contains the doctrine taught by the 
Apostles, and embodies “the first Gospel in its 
original form, the Gospel of 3. Peter and 5. 
Paul, of S. Andrew, 5. Bartholomew, and ὃ. 
Thomas, which we see shadowed forth in their 
own confessions *.” 

(ὁ) A third and by some deemed a far more probable 
theory is that, as it is the Creed of the only 
Church of the West certainly founded by an 
Apostle, the see was called the Apostolic See, 
and the Creed the Apostolic or Apostles’ 
Creed 4, 


3. The Extracts already given from the writings of 
Irenzeus and Tertullian show that a large portion of 
the substance of the Apostles’ Creed was current before 


1 §. Augustine, Serm. de Tempore, 115; Rufinus, Expos. 
in Symb. He speaks of it as an ancestral tradition, tradunt, 
he says, majores nostri. 

2 See Schaff’s Creeds, i. 22, 23. 

3 Westcott’s Historic Faith, p. 23. ‘*The Apostles’ 
Creed,” remarks Schaff, “in its present shape is post- 
Apostolic ; but in its contents and spirit, truly Apostolic.” 
History of the Church, ii. p. 553. 

* See Bishop Browne on the Articles, p. 215. 


2—2 


20 THE APOSTLES’ CREED. [Pr. I. 


the close of the second century! For 4 long time the 
custom was maintained in the West of not allowing the 
Creed to be written down”. The first written Creed in 
the West is one which Marcellus bishop of Ancyra in 
Galatia set forth in a letter to Pope Julius I, to testify 
the purity of his faith, after he had been banished, 
subsequently to the Council of Nicea, by the Arian 
party, A.D. 841. Being a Greek he wrote his Symbol 
in Greek*, and as he was received into communion by 
the Pope, and had lived a year and a half at Rome, we 
may conclude that his Creed was in harmony with that 
of Rome. It approaches in form very nearly to the 
present Apostles’ Creed, contains like it, twelve Articles, 
and only differs in lacking the clauses respecting “the 
descent into Hades,” and the word ‘‘Catholic” before 
Church, and “the Communion of Saints#.” 


4, Creed of S. Augustine. About this time the 
famous 8. Augustine, bishop of Hippo, was labouring 
in Northern Africa. In his Sermons addressed to 
Catechumens before their baptism the Creed occurs 
in outline several times, and though never given 
continuously, can easily be separated from the context 
in which it is embedded. One such occurs, A.D. 393, 
in his treatise De Hide et Symbolo, the second in his 
Sermo ad Catechumenos. They contain the following 
Articles :— 

1 See the Extracts from Ireneus and Tertullian given 
above, pp. 15, 16. 

= Me Symbolum non in isbutis seribitur, sed in corde re- 
ceptum memoria retinetur.” §. Aug. de Fide et Symbolo. 
See Lumby On the Creeds, p. ii. 

3 «The Greek text is sometimes regarded as a transla- 
tion, but is probably older than the Latin, and may date 
from the second century, when the Greek language pre- 
vailed in the Roman Church.” Schaff’s Creeds, p. 19, 

4 See Appendix, and Heurtley, p. 34. 


Cu. III.] THE APOSTLES’ CREED. 21 


1, Credo in Deum Patrem 1. I believe in God the 


Omunipotentem ; Father Almighty, 
2. Etin Jesum Christum, 2. And in Jesus Christ, 
Filium Ejus Unicum!, His Only Son, 
Dominum nostrum, Our Lord, 
3. Qui natus est de? 3. Who was born of the 
Spiritu Sancto Holy Ghost 
3Et Virgine Maria, And the Virgin Mary ; 
4. Passus sub Pontio Pi- 4, He suffered under Pon- 
lato, crucifixus, tius Pilate, was cruci- 
fied, 
Mortuus# et sepultus; Dead and buried ; 
5. Tertio die resurrexit a 5. On the third day he 
mortuis, rose again from the 
dead, 
6. Ascendit in celum, 6. Heascended to heaven, 
Sedet ad dexteram Pa- He sitteth at the right 
tris ; hand of the Father ; 
7. Inde venturus® judi- 7. Thence Hewill come to 
care® yivos et mor- judge the quick and 
tuos; the dead ; 
8. Et in Spiritum Sanc- 8. And inthe Holy Ghost; 
tum ; 
9. Sanctam Ecclesiam ; 9. The Holy Church ; 
10. Remissionem peccato- 10. The remission of sins, 
rum, 
11. Resurrectionem carnis 11. The resurrection of the 
flesh 
12. In Vitam externam’. 12. Unto life eternal. 


5. The Creed of Aquileia. Rufinus, a presbyter 
of Aquileia, presents us with the next Creed which 
demands attention. He has preserved two versions of 
the Creed as used in his day, cire. A.D. 390, in the 
_Churches respectively of Rome and Aquileia’. In the 
1 Unigenitum in the De Fide. 

2 Per Spiritum Sanctum in the De Fide. 

3 Ex Virgine Maria in the De Fide. 

4 Wanting in the De Fide. 5 De Fide adds ‘‘est.” 
6 Judicaturum, De Fide. 

7 De Fide omits the twelfth Article. 


8 Aquileia was situated at the head of the Adriatic Gulf. 
It was a place of some considerable importance, 


22 THE APOSTLES’ CREED. [Pr. I. 


later Church he tells us that the Patripassian heresy 
prevailed, which taught that God the Father suffered 
at the Crucifixion of His Son. To counteract this 
error the words “invisible” and “impassible” were 
inserted in the first Article1. The same Creed also 
contains for the first time the clause “He descended 
into Hades?2,” while the eleventh Article takes the form 
- of “the Resurrection of this flesh®,” and the twelfth 
Article “the life everlasting” is lacking altogether. 
About sixty years afterwards, or A.D. 450, Nicetas, a later 
bishop of Aquileia, gives us for the first time the word 
“Catholic” added to the clause on the Church. The 
text of the Roman Creed at the close of the fourth and 
the beginning of the fifth century may be gathered 
from the Hxposition of Rufinus, and may be compared 
with the Symbol as it appears in the writings of 8. Leo 
(A.D. 440—461)4. 


6. The Creed of Eusebius Gallus. The next 
important date is A.D. 550. About this year in two 
Sermons ascribed to Eusebius Gallus or Gallicanus we 
have a Creed which approaches more nearly to the 
Apostles’ Creed of the present day than any which we 
have yet met with®. In it we have for the first time 
the words 


(1) “was conceived” before ‘‘by the Holy Ghost,” 
(2) “dead” before “buried,” 
(3) “Setteth at the right Hand of God the Father 


1 This Article assumed the peculiar form 
Credo in Deo Patre omnipotente 
Invisibili et impassibili. 

2 Descendit ad inferna, 

3 Hujus carnis resurrectionem. 

4 Heurtley, de Fid. et Symb. pp. 33, 34. 

5 Heurtley, Harm. Symb. p. 59. 


Cu. III.) THE APOSTLES’ CREED. 23 


Almighty” instead of “sitteth at the right 
Hand of the Father,” 

(4) And for the first time the important addition 
“The Communion of Saints.” 


7. The Creed of Pirminius. Two hundred years! 
after Eusebius Gallus, or A.D. 750, we have the earliest 
Creed which is entirely identical with our present 
formula. It occurs in the writings of Pirminius, whose 
birthplace is unknown, but who is said to have left his 
native country and to have devoted himself to mission- 
ary labours in France and Germany, where he revived 
the faith of numbers who were in danger of falling back 
into paganism. He gives it as it was then used in the 
Baptismal Service”. 


8. Conclusion. If, then, we regard the present 
text of the Apostles’ Creed as a complete whole, we 
can hardly trace it beyond the sixth, certainly not 
beyond the close of the fifth century, while in its 
absolute present form it does not occur till the middle 
of the eighth century. But though it grew up to a 
great extent “in the dark,” and we have no sanction of 
any Council for its form or its employment, yet we 
can trace back the material substance of it to the 
earliest times, and in its contents and spirit it is truly 
Apostolic. One portion may have been changed or 
enlarged in one Church, and others in another’, and 


1 In a Gallican Sacramentary a.p. 650 the first Article 
occurs in a Creed there found with the addition of the words 
Maker of heaven and earth, while ‘‘ He descended into Hell” 
becomes the form of the first half of the fifth Article. 

2 It is published by Mabillon from an ancient MS, 
‘*Libellus Pirminii de singulis Libris Canonicis Scarapsus.”’ 
Scarapsus is either = collectus, or ἃ mis-reading for “scriptus.” 

3 See Lumby On the Creeds, p. 173. 


24 THE APOSTLES’ CREED. [τ 3. 


additions from provincial versions, as of North Africa 
and Gaul, may have been incorporated into the older 
form. But it has “the authority of antiquity and the 
dew of perennial youth beyond any other document of 
post-Apostolic times, and is the only strictly cecumeni- 
cal Creed of the West, as the Nicene. Creed is the only 


cecumenical Creed of the East.” 


1 Schaff’s Church History, ii. Ὁ. 533; Creeds of Christ- 
endom, pp. 19, 20. 


CHAPTER IV. 
THE NICENE CREED. 


1. The Name. The Nicene Creed derives its 
name from the place selected for the famous Council of 
Niczea summoned by the Emperor Constantine in A.D. 
325, when he wished to allay the dissensions respecting 
the heresy of Arius. This heresy did not touch upon 
. ritual, or anything merely external, or even Church 
government!, It turned upon the subtlest possible 
question which could occupy the human mind, viz., the 
relations to each other of the Persons in the Trinity, 
and especially that of the Son to the Father, not only 
before the Incarnation, but before the first beginning 
of time. ‘There was,” said the Arians, “when the Son 
was not?.” 


2. The Place. The place itself was admirably 
adapted for holding such a Council. It was situated 
in the province of Bithynia at the North-West corner 
of Asia Minor, at no great distance from Troas. While 
it could easily be approached from the sea, it com- 
municated by roads, radiating in all directions, with 
the various towns of Asia Minor, and was close to, 
though not actually part of, Constantine’s new capital. 
The number of bishops assembled was three hundred 


1 Stanley’s Eastern Church, p. 79. 
°*Hy ὅτε οὐκ ἦν. See Kurtz’s Church History, p. 318. 


26 THE NICENE CREED. hPa Ἢ 


and eighteen, and their attendant priests and deacons 
swelled the total to between fifteen hundred and two 
thousand. They represented the most important 
centres of the Church, (i) Egypt, (ii) Syria and Inner 
Asia, (111) Western Asia and Greece, (iv) Italy and the 
West, including not only Rome, but Gaul, Spain, 
Sicily, Carthage, and even the distant Britain?. 


3. The Presentation of the Arian Creed. The 
earliest meetings of the Council appear to have been 
held in a Church, but afterwards they were removed to 
the Imperial Palace, where had been prepared a large 
oblong hall with benches ranged along the sides for 
those of lower dignity, and seats or chairs for those of 
higher position. In the centre on a raised seat was 
placed a copy of the Holy Gospels, while a small throne 
was reserved for the Emperor, who sat wearing the 
imperial diadem, his purple or scarlet robe blazing with 
precious stones and gold embroidery, with his Western 
favourite Hosius of Cordova on one side and his 
Eastern favourite Eusebius of Caesarea on the other?. 
After the presentation of an address, and a reply from 
the Emperor exhorting those present to unity, he made 
way for the ecclesiastical presidents and the business of 
the Council began. Of the three parties, into which the 
Council was divided, the orthodox, the moderate, and the 
Arian party, the latter was first called upon to present a 
Creed. This they did and it was signed by eighteen 
Bishops, but it was received with a tumult of disappro- 


1 There were present also a Persian bishop, John, 
and a Gothic bishop, Theophilus, the fore-runner and 
teacher of Ulfilas, the translator of the Gothic Bible. 
Schaff, iii. p. 624. 

2 Kuseb. Vita Const. iii. 10; Schaff, Church Hist. ii. 
625. 


Cu. IV.] THE NICENE CREED. 27 


bation and was torn to pieces, whereupon the eighteen 
signers of it, except two, abandoned the cause of 
Arius. 

4. The Creed of Eusebius. At this juncture the 
Church historian, Eusebius, in the name of the middle 
party laid before. the Council an ancient Confession, 
which he said had been used by his fathers and his 
fathers’ fathers in the Churches of Palestine’. Eusebius 
tells us that it was what he himself had been taught in 
his own native city of Ceesarea in the plains of Sharon, 
and it is of profound interest as representing the belief 
of the mother of all Churches, the Church of Jerusalem. 
It ran as follows. 


1, Πιστεύομεν eis ἕνα Θεόν, | 1. Webelieve in One God, 


“Πατέρα παντοκράτορα, the Father Almighty, 

τὸν τῶν ἁπάντων ὁρα- Maker of all things 
τῶν τε καὶ ἀοράτων visible and invisible ; 
ποιητήν. 

2. Καὶ εἰς ἕνα Κύριον, 2. And in one Lord, Jesus 

Ἰησοῦν Χριστόν, Christ, 

τὸν τοῦ Θεοῦ λόγον, The Word of God, 

Θεὸν ἐκ Θεοῦ, God from God, 

Φῶς ἐκ Φωτός, Light from Light, 

Zany ἐκ Ζωῆς, : Life from Life, 

Υἱὸν μονογενῆ, The only begotten Son, 

πρωτότοκον πάσης κτί- The first-born of every 
σεως, creature, 

πρὸ πάντων τῶν αἰώνων Begotten of God the 
ἐκ τοῦ Θεοῦ Ilarpos Father before all 
γεγεννημένον, ages, 

δ οὗ καὶ ἐγένετο τὰ Through Whom also 
πάντα. all things were made. 

3. Tov διὰ τὴν ἡμετέραν 3. Who for our salvation 

σωτηρίαν σαρκωθέντα, took flesh 

καὶ ἐν ἀνθρώποις πολι- And lived amongst 
τευσάμενον 2, men, 


1 Socrates, Hist. Eccles. i. 8; Theodoret, i. 12. 
2 Comp. Acts xxiii. 1, ἐγὼ πάσῃ συνειδήσει ἀγαθῇ πεπο- 
λίτευμαι τῷ Θεῷ ; Phil. i. 27, μόνον ἀξίως τοῦ εὐαγγελίου τοῦ 


28 THE NICENE CREED. [Pr. I. 


4. καὶ παθόντα, 4. And suffered, 
5. καὶ ἀναστάντα τῇ τρίτῃ 5. And rose again on the 
ἡμέρᾳ, third day, 
6. καὶ ἀνελθόντα πρὸς τὸν 6. And ascended unto the 
Ilarépa, Father, 
7. καὶ ἥξοντα πάλιν ἐν δόξῃ 7. And will come again 
in glory 
κρῖναι ¢wvTas Kal νεκ- To judge the quick and 
ρούς. the dead. 
8. Πιστεύομεν καὶ eis “Ev 8. We believe also in One 
Πνεῦμα “Αγιον. Holy Ghost. 


5. The Creed of Nicwa. The Emperor had read 
and approved the Symbol, and the Arian party were 
willing to accept it. But this did not satisfy Atha- 
nasius and his followers. They were resolved not to 
‘leave it an open question whether the Second Person in 
the Trinity was or was not God, and of the same es- 
sence with the Father. Again, therefore, the discussion 
was renewed, and the Emperor seeing that the Eusebian 
formula would not pass, resolved for the sake of peace 
to obtain as nearly a unanimous decision as possible. 
Then Hosius of Cordova rose and announced that a 
confession would be read which Constantine approved. 
It is in substance the well-known Nicene Symbol in its 
earliest form. Like the Creed of Eusebius it contains 
eight Articles, but in the second Article it presented 
two important additions :— 


(a) After the words “begotten of the Father” was 
added the phrase ἐκ τῆς οὐσίας τοῦ Πατρός, that 
is, “‘ Of the essence of the Father.” 

(b) After the words “God from God,” “ Light from 


Χριστοῦ πολιτεύεσθε. As uttered by men who dwelt from 
earliest infancy in the very Land where our Lord became 
incarnate and lived as a citizen, πολίτης, amongst men, the 
expression must have ever carried with it a great sense of 
the reality of that life. 


Cu. IV.} THE NICENE CREED. 29 


Light,” was added ἀληθινὸν Θεὸν ἐκ Θεοῦ adn- 
θινοῦ, “true God from true God” ; 

(ὁ) After the words “ begotten not made” was added 
the famous clause ὁμοούσιον τῷ Πατρί, “of the 
same essence with the Father.” 


Like the Creed of Eusebius it ended with the words 
*‘And in the Holy Ghost,” but unlike the Eusebian 
Symbol it had annexed to it an Anathema upon those 
who denied or impaired the proper deity of the Sont. 


6. The Signing. In this shape it was ultimately 
signed. Hosius signed first, “So I believe, as above 
written.” Then the two priests of Rome for their 
absent bishop, “So we have subscribed for our bishop, 
who is the Bishop of Rome. So he believes as is above 
- written.” Then followed the rest, but with variations. 
Eusebius took a day to consider and consulted the 
Emperor, but eventually he signed both the Creed and 
the Anathema. Two bishops, Eusebius of Nicomedia 
and Theognis of Nicza, signed the Creed but not the 
Anathema. Two Egyptian bishops, Theonas and Se- 
cundus, persistently refused to sign, and with Arius 
were banished to Illyria, while the books of Arius were 
burnt, and his followers were branded as enemies of 
Christianity ". 

7. The Council of Constantinople. Thus came 
into existence the Creed of Nicwa. The decision of the 


1 “But as for those who say ‘ There was when He was 
not,’ and ‘ Before He was begotten He was not,’ or that He 
came into existence from what was not, or who profess that 
the Son of God is of a different substance or essence, or that 
He is created or changeable, or variable, these the Catholic 
and Apostolic Church anathematizes,” 

5 Schaffi. Church Hist. ii. p. 629; Stanley’s Eastern 
Church, p. 135; Kurtz’s Church History, p. 319. 


30 THE NICENE CREED. [Pr. I. 


Council related, as we have seen, primarily to the es- 
sential Deity of Christ. But after it had broken up, a 
_reaction set in and Arianism regained its ascendancy, 
especially after the death of Athanasius in A.D. 373. 
In its wider range the Arian controversy involved not 
only the true Deity of the Son but of the Holy Ghost 
also. At Nicza the Deity of the Third Person had 
not come up as a subject of special discussion, and the 
Synod had contented itself on this point with the sen- 
tence, 
And we believe in the Holy Ghost. 


But when the Emperor Theodosius I, or the Great, a 
Spaniard by birth, and brought up in the Nicene 
Faith, ascended the throne, A.D. 379, he restored the 
ascendancy of the orthodox party, and to give unity to 
the Church called the second cecumenical Council of 
Constantinople in May a.p. 381. 


8. The New Clauses. This Council of one hun- 
dred and fifty bishops framed no new Symbol. It 
adopted the Nicene Creed, but with reference to the 
erroneous teaching of Macedonius, who had been Bishop 
of Constantinople, respecting the Divinity of the Holy 
Ghost, adopted certain important additions to the 
Nicene Formula apparently already current in a treatise 
of Epiphanius?, who gives two Creeds used in his time 
in the East. These additions related to the Deity of 
the Third Person in the Trinity, which was strenuously 
defended, in the following terms :— 


1 Called o ἀγκύρωτος, secured as by an anchor, the 
Anchored One, written in a.p. 373 or 374. See Heurtley, 
who gives the Symbola apud Epiphanium pp. 14—18; 


Lumby On the Creeds, p. 68; Hort’s Two Dissertations, 
p. 83. 


Cu. IV.] 


8. 


Kal εἰς τὸ Πνεῦμα τὸ 
ἽΑγιον, 
τὸ Κύριον], 
Η ‘ a) 
Kal TO ζωοποιον ~, 
τὸ ἐκ τοῦ Ilarpds ἐκπο- 


THE NICENE CREED. 31 


8. Andin the Holy Ghost, 


The Lord, 
And Giver of life, 
Who proceedeth from 


ρευόμενον, the Father, 
τὸ σὺν Πατρὶ καὶ Ti¢: Who with the Father 
and the Son 
συνπροσκυνούμενον καὶ Together is worshipped 
συνδοξαζόμενον, and glorified, 
TO λαλῆσαν διὰ τῶν Tpo- Who spake by the pro- 
φητών. | phets. 


Then it proceeded to treat of the Church and the 
privileges we enjoy as members thereof : 


9. His μίαν ἁγίαν, xaBo- | 9. In One Holy, Catholic, 


10. 


ἘΠ, 


12. 


λικήν, 

καὶ ἀποστολικὴν ἐκκλη- 
σίαν, 

“Oporoyoduev ἕν Bar- 
τισμα 

εἰς ἄφεσιν ἁμαρτιῶν, ° 


ΠΠροσδοκῶμεν ἀνάστασιν 
νεκρῶν, 

Kal ξωὴν τοῦ μέλλοντος 
αἰῶνος. 

᾿Αμήν. 


10. 


And Apostolic Church, 


We acknowledge one 
Baptism 

For the remission of 
sins 


. We look for the resur- 


rection of the dead, 
And the life of the 

world to come. 
Amen. 


9. Triple form of the Creed. Thus as regards 
the Nicene Creed we must distinguish three forms, 


(a) The original Nicene, 


(6) The enlarged Constantinopolitan, 
(c) A still later Latin form. 


(i) The original Nicene form dates from A.D. 325 
and abruptly closes with the words “and in the Holy 
Ghost,” adding an anathema against the Arians. 


τ On the force of this expression see below, Article viii. 


2 Yor the full meaning of this important word see Hort’s 
Two Dissertations, p. 85. 


32 THE NICENE CREED. [Pr 1. 


(ii) The enlarged Constantinopolitan form, besides 
some minor changes in the first two Articles, adds all 
the clauses after “the Holy Ghost,” but omits the ana- 
thema. As the original Nicene Creed approaches most 
nearly to that of Eusebius of Caesarea, so the Con- 
stantinopolitan form resembles most nearly the Creeds 
of 8. Cyril and Epiphanius}. 

(11) The later Latin or Western form? differs from 
the Greek by two important additions :— 


(a) In Article ii. it adds Dewm de Deo3. This created 
no difficulty, for it was in the original Nicene 
Creed 4, but was omitted in the Greek copy of 
the Constantinopolitan form, as being absorbed 
in the following Dewm verwm de Deo vero ὅ. 

(Ὁ) In Article viii. it inserts the word Filioque, 
and thus represents the Holy Ghost as pro- 
ceeding from the Father and the Son. The 
first clear trace of the addition is to be found 
at the third Council of Toledo in Spain A.D. 589, 
summoned by Reccared King of the Goths, to 
notify the national renunciation of Arianism. 
During the seventh and eighth centuries it 
obtained currency in England and France, and 
comes into notice at the Synod of Heathfield 
A.D. 680, as mentioned by Bede in his Lecle- 
stastical History®. The Emperor Charles the 

1 Given in the Sacramentary of Gelasius, Cent. v. 

2 See Heurtley, de Fide et Symbolo, pp. 21, 22. Thus, as 
Schaff remarks, we may trace both forms to Palestine, 
except the Nicene word “ homoousion.” Creeds of Christen- 
dom, p. 26. 

3 It seems to have been added at the Council of Toledo 
A.D. 589. See Lumby On the Creeds, p. 108, and below, 

4 See above, p. 28, 


> See Westcott’s Historic Faith, p. 169. 
6 Beda, H. H. iv. cap. 17. 


Cu. IV.] THE NICENE CREED. 33 


Great was the staunch upholder of the inserted 
clauses, and at a Council held at Atx-la-Chapelle 
A.D. 809, the addition was formally sanctioned. 
When a deputation of members proceeded to 
the Pope, Leo III, he admitted the truth of the 
double procession, but was opposed to any actual 
alteration of the wording of the Creed. But 
fifty years afterwards in the Pontificate of 
Nicolas I, a.p. 858, the additional phrase was 
accepted also at Rome, and thenceforward was 
gradually adopted in the entire Latin Church, 
to be a continual cause of division between 
Eastern and Western Christendom |. 


10. The Catholicity of the Creed. The Creed 
. of Nicza is placed first amongst the Creeds in the 
viiith? Article of our Church, and this probably for two 
reasons. First, historically it is the most ancient, and 
secondly, it is the most universally used. It is the 
only one of all the symbols of doctrine which, with the 
exception of the subsequently added /%/iogue clause, is 
acknowledged alike by the Greek, the Latin, and the 
Teutonic churches which have broken off from the 
Roman centre. To this day it is sung in all countries 
of the civilized world, and so long as faith in the eternal 
Deity of Christ lives, the Council of Nica will be 
named with reverence and with gratitude 3, 


, 1 Schaff, Creeds, pp. 26, 27; Lumby On the Creeds, pp. 
98—102. 
2 «“Symbola tria, Nicenum, Athanasii, et quod vyulgo 
Apostolicum appellatur, omnino recipienda sunt.” 
8 Schaff, Hist. of the Creeds, ii. p. 652. 


CHAPTER V. 


THE ATHANASIAN CREED. 


1. The Quicunque vult. The statement of the 
doctrine of the Trinity in the Niceno-Constantino- 
politan Creed marks the point where the Greek Church 
stopped, and beyond which it did not advance. The 
Western Church, on the other hand, under the guidance 
of the profound and devoutly speculative spirit of S. 
Augustine, carried on the development to the formation 
of the Athanasian Formula, or the Symbolum Quicun- 
que}. 

2. Its peculiarities. The Creed which bears this 
name is very different alike from the Apostles’ and the 
Nicene Creed. It was never used as a Baptismal 
formula, and was drawn up by no Ecclesiastical Council. 
In our Prayer Book it is designated ‘‘ The Confession 
of our Christian Faith commonly called the Creed of 8. 
Athanasius.” But the old tradition which ascribed it to 
this great father, the eminent champion of the Divinity 
of Christ and the orthodox doctrine of the Trinity, has 
long been abandoned as untenable? For 8. Athana- 


1 Schaff’s Creeds of Christendom, p. 37. 

* According to medieval legend stated by Baronius ann. 
A.D. 340, Athanasius composed it during his exile at Rome 
and offered it to Pope Julius as his Confession of faith. 
This tradition was disposed of by Vossius a.p. 1642, and 
Ussher a.p. 1647. 


Cx. V.] THE ATHANASIAN CREED. 35 


sius, being a Greek father, would certainly have com- 
posed his Creed in Greek. Moreover no Greek copy of 
it is known to exist earlier than a.p. 1200, and it is 
nowhere found in the genuine writings of Athanasius 
or his contemporaries. Moreover no trace of it is to 
be found in the acts of the third and fourth cecumenical 
Councils. The slightest examination of its phraseology 
proclaims it to be a Latin rather than a Greek com- 
position, and it made its first appearance in the Western 
Churches of Gaul, North Africa, and Spain 1. 


3. Probable place. The connection of the Creed 
originally with Gaul is one of the points on which an 
almost unbroken unanimity may be said to prevail. 
In Gaul was carried on, as one of the chief centres, 
_ the long conflict against the deep-rooted Arianism of 
the Gothic races?, and hence the “Fides Athanasii” 
would be the battle-cry of the Catholic party in oppo- 
sition to the “ Fides Arii,” the rallying word of the 
partizans of that heretical leader. 


4. Possible date. We may approximate to some 
solution of the question of its date by noticing (1) its 
structure, (2) what it does and what it does not con- 
tain. 

(1) Jts structure:—The Confession, which we now 
have, apparently must have consisted of two? 
parts. The first contains the Augustinian doc- 
trine of the Trinity, which is fuller and more 


1 Its doctrine of the double procession of the Holy 
Spirit would alone suffice to mark its Western origin. 

2 «In France, it needed all the power of Clovis, the one 
orthodox chief of the barbarian nations, to crush it (Arianism) 
on the plains of Poitiers. In Spain, it expired only in the 
sixth century, when it was renounced by King Receared in 
the basilica of Toledo.” Stanley’s Eastern Church, p. 60. 

3. Lumby On the Creeds, p. 207. 


36 THE ATHANASIAN CREED, [Pr. I. 


metaphysical. The second contains a summary 
of the doctrine respecting the nature of our Lord 
as laid down at the Council of Chalcedon. 


(2) What τὲ does and what it does not contain :— 


(1) It contains several passages taken verbally 
from S. Augustine’s work on the Trinity}, 
and from the Commonitoriwm of Vincentius of 
Lerinum?’, “works which evidently do not quote 
the passages from an existing Symbol, but 
contribute them as stones to the building 3” ; 

(2) It does not contain any express allusions to 
the Eutychian heresy, or to the Monothelite 
and Monophysite controversies 4, nor do we find 
the Nestorian test-word Θεοτόκος, “ Mother of 
God,” applied to the Blessed Virgin. 

Now the work of 8. Augustine was not completed till 
the year A.D. 415, and that of Vincentius not before 
A.D. 434, But in a.p. 580 we have a commentary on 
the Confession ascribed to Venantius Fortunatus, of 
Poictiers>, We may conclude, therefore, that in its 
earliest form it originated about the middle of the fifth 


1 Schaff’s Church History, ii. p. 696, E. T. It is 
reproduced by Dr Heuriley in his De Fide et Symbolo. 

2 See Waterland’s Critical History of the Athanasian 
Creed, Cambridge, 1724. 

3 Schaff’s Creeds of Christendom, Ὁ. 86; Hist. of the 
Church, iii. 696. 

4 Or the heresy known as Adoptionism in the days of 
Charlemagne, 

δ᾽ Schaff, Church Hist. ii. p. 696; but see Heurtley, 
De Fide et Symbolo, p. 43. 

6 Others think that as we do not find any complete 
recension of the Apostles’ Creed in its present shape till the 
year A.D. 750, so the whole Quicunque, as we use it, and as 
one document, was not known till towards the beginning of 
the ninth century, and that it gained general acceptance in 
the West about the middle of that century, and from Gaul 


᾿ 


Cu. V.] THE ATHANASIAN CREED. 37 


century ὃ. ‘This leaves time for a gradual recognition 
of its value, for its insertion into collections of autho- 
rised documents, for its sanction by local councils, for 
the appearance of its phraseology in sermons }.” 

5. The Author or compiler of this Symbol must 
for ever remain unknown. The views of scholars re- 
specting him are at best conjectures. Some have 
ascribed the earliest portion of it to Hilary of Arles A.D. 
420, others to Vincentius of Lerinum? a.D. 434, others 
to Vigilius of Tapsus? in Africa A.D, 484, But nothing 
is certain. Like the Apostles’ Creed, the Athanasian 
Symbol is not so much the work of any one person, 
as the production of the spirit of the Church. As the 
Apostles’ Creed represents the faith of the ante-Nicene 
period, and the Nicene Creed the faith of the Nicene, 
so the Athanasian gives formal expression to the post- 
Nicene faith in the Mystery of the Trinity and the 
Incarnation of the Son. Whoever was the author of 
its original form, it is certain that he was steeped in 
the spirit of S. Augustine‘, whose expressions he has 
spread over the whole of Latin Christendom. See Lumby 
On the Creeds, p. 258. 

1 Article Quicunque vult in Smith’s Dict. of Christian 
Biography, iv. 526, and Ommaney’s Athanasian Creed, and 
the Early History of the Athanasian Creed, London, 1875 
and 1880. . 

2 See the Article on this distinguished presbyter of Gaul 
in Smith’s Dict. of Christian Biography, iv. p. 1156—1158. 
The words ‘‘Perfectus Deus, perfectus Homo,’’ which are 
found in the Commonitorium of Vincentius, are not to be found 
in 8. Augustine, who uses such expressions as ‘‘totus Deus 
et totus Homo,” ‘‘verus Deus et verus Homo.”’ 

8 Chiefly on the ground that in the Creed and in his 
treatise against Eutyches the same use is made of an 
argument derived from the constitution of man. See 
Smith’s Dict. Eccl. Biog. iv. p. 1144. 

4 For the parallel passages see Waterland’s Critical 
History, pp. 176—191. 


38 THE ATHANASIAN CREED, [Pr. I. 


in some cases reproduced word for word, and has woven 
with great dexterity into an organic whole. 

6. Names of the Symbol. In the earliest known 
Manuscript it has no title. The oldest title, Cent. - 
vi, is Pdes Catholica, ‘the Catholic Faith!”; the 
next, Cent. ix, Fides Catholica Sancti Athanasii, “the 
Catholic Faith of Saint Athanasius”; the next, Cent. x, 
ITymnus δ. Athanasii de Trinitate, “a Hymn of 8. Atha- 
nasius concerning the Trinity.” Somewhat later it is 
termed Psalmus Quicunque vult, “the Psalm Quicunque 
vult,” and from the xiiith century onwards it is entitled 
“Symbolum Quicunque,” or Symbolum Athanasii, “ the 
Creed of Athanasius.” 7 

7. The Reception in the Church. The history of 
its reception and use divides itself into certain strongly 
marked periods. 

(a) In the earliest times it seems to have been used 
as a Sermo or Exposition of the doctrines of the 
Apostles’ Creed for the use and instruction of 
the Clergy, as a help in teaching, not as a con- 
fession of faith to be put into the mouth of an 
entire congregation*. 

(Ὁ) From being a Sermo it came gradually to be 
used in the services of the Church, especially 
in Gaul, as a “Canticle,” or “ Psalm,” which 
places it in the same list with such composi- 
tions as the “Τὸ Deum,” which is likewise a 
Creed in the form of a Psalm. 

(c) From France it found its way into other coun- 


1 This is the title in the famous Utrecht Psalter. 

2 This is indicated by a decree of the Council of Autun, 
“Si quis presbyter, diaconus, subdiaconus, vel clericus 
fidem S. Athanasii irreprehensibiliter non recensuerit, ab 
episcopo condemnetur.” 

3 See above, p. 35. 


Ca. V.] 


(α) 


THE ATHANASIAN CREED. 39 


tries. In England in the Sarum Breviary! it 
was appointed to be sung daily at Prime, but 
was always followed by the recitation of the 
Apostles’ Creed. This continued down to the 
year A.D. 1549, when the first Prayer Book of 
Edward VI appeared. Then, instead of being 
recited every day in the year, it was appointed 
to be used on the six great festivals, Christmas, 
Epiphany, Easter, Ascension Day, Whitsunday, 
and Trinity Sunday. 

In the second Prayer Book of Edward VI, a.p. 
1552, the Rubric directed that, besides these 
great Festivals, it should be used on the fol- 
lowing Saints’ Days, 8S. Andrew, 8. Matthias, 
S. John Baptist, S. Bartholomew, 8S. James, 
S. Matthew, 8. Simon and 8. Jude, so that it 
was practically used at intervals of about a 
month throughout the year’. Till a.p. 1662 
the name Athanasius was not mentioned in the 
Rubric. In that year the Quicunqgue was directed 
to be said or sung after Benedictus without any 
displacement of the Apostles’ Creed*, and the 
title was enlarged and now ran “This Con- 
fession of our Christian Faith, commonly called 
the Creed of S. Athanasius.” 


1 As also in the Uses of York and Aberdeen. 

* This doubling of the number of days for its use is very 
significant. It is probably to be attributed to Cranmer’s 
apprehension of the Arian opinions, which had made 
themselves largely felt in eae through the tenets of 
the Anabaptists. 

3 For the alteration since 1662 see the present Rubric. 


‘ CHAPTER VI. 
THE STRUCTURE OF THE THREE CREEDS. 


1. Connection. Such is an outline of the history, 
so far as it is known, of the three Creeds. It may now 
be well to notice their general structure and charac- 
teristic differences. It is obvious then that they each 
and all have a common basis. They are severally 
expansions of the Baptismal Formula, as taught by 
our Lord before His Ascension, Go ye, and make 
disciples of all the nations, baptizing them into the 
Name of the Father, and of the Son, and of the Holy 
Ghost (Matt. xxviii. 19). A triple division of the 
Creed was thus suggested from the beginning, and 
receives expression in every formula, baptismal or 
declarative. 


2. Western Creeds. But while Eastern and 
Western Creeds have thus a common basis, they 
develop these three Great Articles of belief each in 
their own way. The Apostles’ Creed, as representing 
the West, presents us with one clause respecting the 
Person of the Father, six clauses respecting the Person 
and Work of the Son, one clause respecting the Holy 
Ghost, and four clauses which deal with the Church 
and the benefits that accrue to us as members thereof }. 
Taken as a whole it is brief and practical, it records 


1 See Nicholson On the Catechism, p. 30. 


Cx. VI.] THE THREE CREEDS. 4] 


facts, and does not deal with explanations or interpre- 
tations of these facts. 


3. The Nicene Creed, like the Apostles’, may be 
subdivided in the same way. But it is, as we see at 
a glance, much fuller and more flexible. Instead of 
simply recording historical facts, it interprets them}, 
and deals with the spiritual mysteries that underlie 
them. Moreover while the Apostles’ Creed begins with 
the words “I believe,” the Nicene Creed, at least in its 
original form, follows the Eastern type and begins 
“We believe?.” By using the plural number the 
Eastern Formula represents the belief of the whole 
congregation. The Western Creed, using the singular 
_ number, gives expression to that strong consciousness 
of individual responsibility, which has ever been charac- 
teristic of Western Christianity, and brings home the 
facts of the Faith to each single believer who confesses 
them 8. 


4. The First Person in the Trinity. The charac- 
teristic differences between Eastern and Western Creeds 
may be best illustrated by considering them in reference 
to each Person of the Blessed Trinity. As regards the 
First Person we notice that while the Western Creeds 
simply say “I believe in God the Father Almighty,” 
Eastern Creeds invariably introduce the form “In One 

God‘.” Tainted as the East was with polytheism in 


1 Westcott’s Historic Faith, p. 201; Schaff’s Creeds 
of Christendom, p. 25. 

2 Still the singular is not unfrequent in the Liturgical use 
of the Symbol in the East. See the Creed of Jerusalem in 
the Lectures of 8. Cyril, Heurtley, De Fid. et Symb. p. 3. 

3 So influential, indeed, was the Western usage that it 
succeeded in introducing the singular form into the popular 
version of the Eastern Creed. 

4 The epithet One occurs, however, in the earliest types 


42 THE STRUCTURE OF (Pr. I. 


its most complicated and developed form, the Eastern 
Church insisted strongly on the Unity of God as 
contrasted with the “gods many” and “lords many ” 
of heathen systems. The further fact that to Him is 
due ‘‘the creation of the heaven and the earth” was 
introduced in the East at a very early period against 
the heretical teaching of those who denied that the 
Creation of the world was the work of the Supreme 
God and ascribed it to a rival deity}. The addition of 
the words “and of all things visible and invisible ” never 
seems to have found a place in any Western Creed, but 
that the clause should be found in an Eastern Creed 
is quite natural, for the existence and operation of 
beings belonging to the spiritual world had a signifi- 
cance in Eastern speculation, which was hardly realised 
in the West 2, 


5. The Second Person in the Trinity. But it is 
as regards the Second Person in the Trinity that we 
notice the most conspicuous difference between the 
East and West. While the Western Creed starts with 
the Conception of our Lord and His Nativity, and 
passes on at once to His Passion, Death, Resurrection, 
and Ascension, the Eastern Symbol deals with His 
Nature and Person long before not only the Incarnation 


of the Western Creed, those of Irenzus and Tertullian. 
Τὴν eis ἕνα Θεὸν Πατέρα... πίστιν, Symb. Lugd. apud 5. 
Ireneum,. Heurtley, De Fide et Symbolo, p. 80. In Unicum 
Deum Omnipotentem, Tertullian. Ibid. p. 31. 

1 Or Demiurge. With this form of error Ireneus and 
Tertullian had todeal. Hence the Formula finds expression: 
in their Creeds, Heurtley, pp. 30, 31. It does not occur in 
the Roman or Aquileian forms of the Creed, nor indeed till 
the middle of the Seventh Century. See Westcott’s Historic 
Faith, p. 188. 

2 See Westcott’s Historic Faith, p. 198. 


Cu. VI.] THE THREE CREEDS. 43 


but even time itself. It affirms that He was (1) Begotten 
of the Father before all worlds, (2) God of God, (3) 
Light of Light, (4) Very God of very God, (5) Begotten 
not made, (6) being of one substance (coessential) with 
the Father, (7) through Whom all things were made. 
The prevalence of divers heresies on the subject of this 
Article in the East made it necessary to enlarge the 
Creed of the earliest Church, and when the Nicene 
Creed adds phrase to phrase for the purpose of making 
clear what had been obscured, it does so not by 
adding new truths, but by unfolding and exhibiting 
to view what from the first had been contained, and 
had been understood to be contained, under the simple 
formula!. Thus each of the above clauses recalls to 
mind a contest, and bears witness toa truth in defend- 
* ing which the West had no independent share. There 
is the same striving after fulness of expression in 
stating the moving cause of the Incarnation and the 
Passion. While the Western Symbol simply states 
‘the facts, the Eastern Formula affirms that it was ‘‘for 
us men and for our salvation,” a phrase which is repro- 
duced only in one Western Creed, the “ Quicunque 
Vult,” and there in reference only to the Passion. In 
the Article which relates to our Lord’s Resurrection, 
we notice in the Eastern Symbol the addition of the 
words ‘‘according to the Scriptures,” a phrase which 
we find in S. Paul’s first Epistle to the Corinthians 3, 


1 “Tn tribus primis seculis titulus Filii Dei Unigeniti, 
sive unici, Christo tributus, constanti ac perpetuo Catholi- 
corum omnium doctorum usu in hune sensum plane 
determinatus fuit, ut Divinam ejus ante omnia secula ex 
Ipso Patre generationem significaret.” Bp Bull, Judic. 
Eccles. Cath. v. 10. 

2 ‘Qui passus est pro salute nostra.”’ 

3 Kara τὰς γραφάς, 1 Cor. xy. 5. 


44 THE STRUCTURE OF — [Pr. I. 


and which occurs also in the Creed of Epiphanius! a.p. 
373. The clause “of Whose kingdom there shall be no 
end,” added to that which relates to our Lord’s second 
Advent, is said to have been introduced to confute the 
false teaching of Marcellus of Ancyra?, but it finds no 
place in the Western Creed, while on the other hand 
no orthodox Eastern Creed contains the clause first 
inserted by the Church of Aquileia? “He descended 
into ‘Hell 4.” 


6. The Third Personinthe Trinity. As regards 
the Third Person in the Trinity the differences are not 
less significant. In the Apostles’ Creed we simply say 
“1 believe in the Holy Ghost.” These words are never 
changed and never developed. But in the Eastern 
Creed important words are added in reference to His 
Person and His Work. He is affirmed 


1. to be the Lord, 

2. to be the Ger of life, 

3. to proceed from the Father, 

4. together with the Father and the Son to be 
worshipped and glorified, 

to have spoken by the prophets. 


on 


— 


7. In the Concluding Articles we notice that 
while the Western Symbol speaks of “the Holy 


1 See Heurtley, De Fide et Symbolo, p.15. It is given 
in one but not in the other Creed of Epiphanius. 

2 «Who taught that at the Day of Judgment, the Eternal 
Word would return into the bosom of the Father, whence He 
came forth, and cease to have a distinct personal subsistence, 
and by consequence a distinct personal reign.” Heurtley, 
Harm. Symb. pp. 139, 140. 

3 «Descendit ad inferna”’ or “ad inferos.” On the 
occurrence of the phrase εἰς τὰ καταχθόνια κατελθόντα in an 
early Antiochene form see Swainson On the Creeds, p. 
72 n. 


Cu. VI.] THE THREE CREEDS. 45 


Catholic! Church,” in the Eastern Creed the epithets 
“One” and “Apostolic?” are appended, while they contain 
nothing that corresponds to “ the Communion of Saints ὃ 
in the Western Confessions. Again while the Western 
Symbol teaches us to avow our belief in “ the forgiveness 
of sins,” the Eastern formula connects this inestimable 
benefit with Baptism ὁ as the sacrament of remission ; 
and while in the former Creed we proclaim our belief 
in ‘‘the resurrection of the body,” in the latter we 
affirm that we are “looking for the Resurrection of the 
dead and the life of the world to come.” Thus, to sum 
up, while Western Creeds are simple and brief, and 
concern themselves with+a record of facts, Eastern 
Creeds are fuller and more flexible’. They do not 
* simply record facts but interpret them, and descend 


1 It was late before the epithet “" Catholic” was added to 
the phrase ‘‘ the Holy Church,” by Faustus of Riez. 

2 On these epithets see below under Article ix. 

3 «The peculiar glory of the Western Creed, the clause 
which teaches us to regard the whole Church, the whole 
Body of Christ, as a Communion of Saints.” Westcott, 
Hist. Faith, p. 200. 

4 Ἕν βάπτισμα els ἄφεσιν ἁμαρτιῶν. Thisis probably due 
to “the influence of the earliest Apostolic type which was 
preserved unchanged in the East.” Westcott’s Hist. Faith, 
p- 200. Compare the words in the Creed of 5. Cyril καὶ eds 
ἕν βάπτισμα μετανοίας. . 

5 See Schaff’s Creeds of Christendom, p. 25. ‘‘ Take the 
doctrine of the Incarnation, the truth that God became man. 
A whole body of Christian theology, from the short decrees 
of the earliest Councils to the full volumes of the Schoolmen, 
explains this truth. The former guarded it from miscon- 
struction; the latter, besides this, brought out in detail the 
logical contents of the truth. There are inexhaustible 
logical contents in it. God comprehends all that God is: 
man comprehends all that man is....But such manifold 
evolutions do not profess to add anything to the substantial 
idea of the Incarnation,—the truth that God became man.” 
Mozley’s Doctrine of Development, p. 149. 


46 THE STRUCTURE OF [Pr. I. 


more into particulars, expanding and unfolding the 
simpler statements of earlier Confessions in accordance 
with the form of doctrine, which the Church received 
and taught from the beginning. 

8. The Athanasian Creed, or “the Psalm Qui- 
cunque,” differs materially, as we have seen, from 
any Eastern or Western Creed. Most of the Twelve 
Articles of the Apostles’ and Nicene Creeds can be 
traced in it, with the exception of the Ninth and Tenth}, 
but in structure it follows a very different model and 


conforms more to the character of a Sermo or Exposition 
of the Creed. . 


9. Analysis. As regards its analysis, it may be 
divided roughly into two main divisions. 


(a) Part I. extends? from Clause 1 to 26, and 
contains An explicit declaration of the 
doctrine of the Trinity in Unity. 

(b) Part IT. extends from Clause 27 to 42, and 
is occupied with an Exposition of the 
doctrine of the Incarnation of our Blessed 
Lord. After mentioning the chief 
events in His Incarnate Life, it closes 
with His Second Advent and the future 
Judgment of all Mankind’. 


10. The Introduction, with which the first Part 


1 See Heurtley, De Fide et Symbolo, pp. 45—47. 

2 The numbering of the verses differs. The Latin text 
as given in Heurtley and the Roman Breviary contains 42 
Clauses. The text in Waterland and the English Book of 
Common Prayer by combining certain verses gives only 40 
as the total number. 

3 Thus Clauses 3— 26 correspond to the 15*, 14, and vim1'® 
Articles of the Apostles’ Creed ; Clauses 27—35 correspond 
to the m™ Article; Clauses 36—41 correspond to the 1v", 
yth, vith, yirth, xi and xm Articles. 


Cx. VI.] THE THREE CREEDS. 47 


opens, is peculiar to this Symbol, and fixes the persons 
for whom it is not, and for whom it is intended. 


i. It is not intended for heathen, unbaptized, or 
uninstructed persons? ; 

ii. It is intended for those who have been baptized 
and admitted into Christ’s Church, and desire? 
to continue in a state of salvation’, and to know 
all things that appertain to their souls’ health. 


1 This is clear from the introduction of the words ‘‘ every 
Christian man” at the beginning of the second part in 
Bishop Hilsey’s Primer. ‘‘It is necessary unto everlasting 
health that every Christian man believe faithfully also the 
Incarnation of our Lord Jesus Christ.” 

2 « Quicunque vult.’’ The phraseology here is very im- 
portant. The Symbol does not commence with such an 
expression as ‘‘ Quicunque salvabitur,” or even ‘* Quicunque 
- salvus erit,” but “ Quicunque vult salyus esse.” The vult 
here is especially strong. It is to be compared with John 
vii. 17 ἐάν τις θέλῃ τὸ θέλημα αὐτοῦ ποιεῖν, ‘‘if a man willeth 
to do His will (R. V.), he shall know of the doctrine 
whether it be of God.” “851 quis voluerit voluntatem Ejus 
facere, cognoscet de doctrina, utrum ex Deo sit,” Vulgate. 
The will spoken of is not the will of the future tense, but of 
strong and resolute desire. 

3 “Salvus esse.” Salvus, perhaps akin to Sanskrit sarva, 
omnis, and Gr. ὅλος, denotes (1) unharmed, safe, secure, as in 
a heathen prayer to Mars; MaRS PATER TE PRECOR, PAS- 
TORES PECUAQUE MEA SALVA SERVASSIS, DUISQUE BONAM SALU- 
TEM VALETUDINEMQUE MIHI, Cato FR. R. 141.3; comp. Cesar 
B. C. ii. 32, salvum atque incolumem exercitum transducere. 
(ii) In Ecclesiastical Latin it was used to denote the same 
thing as the Greek σωζόμενος in such passages as Acts ii. 47, 

ὁ δὲ Κύριος προσετίθει τοὺς σωζομένους καθ᾽ ἡμέραν ἐπὶ τὸ αὐτό, 
᾿ς “Dominus autem augebat qui salvi fierent quotidie in id 
ipsum,” Vulgate, rendered in the R. V. “the Lord added to 
them day by day those that were being saved,” i.e. those 
**in the way of or on the road to salvation.’’ Hence in the 
Church Catechism, after mentioning its Baptismal privileges, 
the child is taught to say, ‘‘And I heartily thank our 
heavenly Father that He hath ealled me to this state of 
salration...andI pray unto God to give me His grace that I 


48 THE STRUCTURE OF (rere. 


Respecting these we are taught that before all 
things, as a first essential, it is necessary that they 
hold the Catholic Faith, i.e. the Faith of the Universal 
Church. This Faith requires that we worship One 
God in Trinity, and Trinity in Unity?; neither con- 
fusing? the Persons, as the Sabellians did, who affirmed 
that the Person of the Father is the same as that of the 
Son and of the Holy Ghost ; nor dividing or separating 
the Essence, as the Arians did, when they separated 
the Eternity 6 of the Father from that of the Son, and 
asserted that there “was a time when the Son was 
not,” and thus that the Son was less than the Father, 
and the Holy Spirit was less than the Father and the 
Son. 

11. Thedoctrine of the Holy Trinity, as set forth 
in the following clauses, is modelled on a strictly 
Augustinian form®. In this respect it is an advance 


may continue in the same unto my life’s end.” The Old 
English Version was Swa hwilc swa wile hall wesan = ‘‘ whoso 
willeth to be hale”; or, as Wiclif rendered it ‘* Whoever 
wole be safe.” Swainson, Nicene and Apostles’ Creeds, 
p. 484. 

1 <*Ante omnia’’= as a first essential, for faith goes 
before practice. 

2 Or, as it was rendered in the Old English Version, 
“One God in prymnysse, Threeness, and Threeness in 
annesse, Oneness.” See Swainson’s Creeds, p. 486. 

5. Neque confundentes Personas, neque substantiam 
separantes. Confundere= (i) to pour together, (ii) to mingle, 
(ili) to confuse. ‘‘Mingling” O. E. Version, ‘‘medlinge,” 
Wiclif. The expression comes from §. Augustine, ‘‘neque 
confundit, neque separat Trinitatem,” ‘Is this an addition 
to the doctrine of the Trinity? No, it is exactly the same 
with it; for if the Persons be confounded they cease to be 
Three, and if the substance be divided, it ceases to be one,”’ 
Mozley On the Athanasian Creed, Lectures, p. 188, 

4 On the Arians see above, pp. 25, 26. 

5 See Schaff’s Creeds of Christendom, ii. p. 37. 


Cu, ΥἹ.] THE THREE CREEDS. 49 


upon the Apostles’ and Nicene Creeds!, These do not 
state the doctrine of the Trinity in a strictly formal 
manner, but only indirectly by teaching the Deity of 
the Son and of the Holy Ghost®. The Athanasian 
Formula on the other hand states clearly and unmis- 
takeably that God is One in three Persons? or Hypos- 
tases*, and that each Person expresses the whole ful- 
ness of the Godhead with all His attributes. Each is 
Uncreate®, Infinite®, Eternal’, Almighty’, God, and 
Lord®, and thus possesses all the Divine attributes, 
which are inherent in the Divine Essence, But 


1 Schaff’s Church History, ii. p. 697. 

2 Schaff’s Creeds of Christendom, Ὁ. 39. 

3 The term Persona is taken neither in the old sense of 
a mere personation or form of manifestation (πρόσωπον 
=‘*face,” ‘*mask’’—hence the O, E. translation ‘‘ not 
mingling the hoods”), nor in the modern sense of an 
independent separate being, but in a sense which lies 
between these two conceptions. When we use the word of 
the Divine Three we do not exclude, we include, we express 
what is mutually inclusive, and when we speak of one 
Person of the Blessed Trinity acting, we imply that His 
action brings with it and involves the action of the others. 
** Persona non est individuum.” ‘‘ Instead of being mutually 
exclusive, the Three are mutually inclusive and contained in 
each other, though never confused together.” Mason’s 
Faith of the Gospel, p. 48. 

* Hypostasis, from ὑφιστάναι, denotes (1) that which 
stands under, (2) as a philosophical term, the substratum 
which underlies phenomena, (3) a real personal subsistence. 
In the three first centuries it was regarded 85-- πρόσωπον, 
an individual existence; in later times it was rendered by 
substantia Ξε οὐσία, essence. 

5 Increatus—This denotes that ‘‘in contrast to all other 
beings, God has no origin, and depends upon nothing else 
—He eternally is. His existence is the final and necessary 
fact upon which all other facts repose.” Mason’s Faith of 
the Gospel, p. 21. 


[For notes °* see next page.) 


B..c. 4 


50 THE STRUCTURE OF [Pr 2. 


each! Person has an individual characteristic?, which is 
peculiar to Him and cannot be communicated. Thus 
it is the characteristic of the Father to be unbegotten, 
the Fountain and Source of being; of the Son to be 
begotten ; of the Holy Ghost to proceed. In this Trinity 
there is no priority or posteriority of time’, no superi- 


6 Immensus, from in and metior=‘“‘immeasurable,” - 
‘‘poundless.” Comp. Cic. N. D. i. 20, 54, ‘‘Aera deum 
statuit eumque gigni esseque immensum et infinitum.” The 
O. E. translation was ‘‘beyond measure”; in Bishop 
Hilsey’s Primer it is rendered ‘‘immeasurable.”” The word 
‘* incomprehensible ” introduced in 1549 has nothing to do 
with intellectual apprehension, it denotes ‘‘ that cannot be 
bounded by space.” Comp. Ps. cxxxix. 7; Jer. xxiii. 24. 
The expression denotes that God “15 not measurable in 
His own Nature, because He knoweth not locality, He is not 
circumscribed, He is everywhere whole, everywhere present, 
everywhere powerful.” Venant. Fortunatus. In the dif- 
ferent Greek copies it is translated ἀκατάληπτος, ἄπειρος, and 
ἄμετρος, a proof that the original is Latin. 

7 « Mternus.” O. E. translation was ‘‘everlasting.” It 
imports that no one of the three Persons ever began to be 
or can cease to be. ‘*Alternus Pater, coxternus Filius, 
cozternus Spiritus Sanctus,” S. Augustine. 

8 On ‘ Almighty” see below, Article 1. 

® On Lord= Κύριος, Dominus, see below, Article 11. 

1 “Rach.” Thisis expressed in Latin by singillatim (fr. 
singuli=one apiece). In the most ancient English Versions 
it was translated ‘‘separately.” Wiclif rendered it ‘‘sin- 
guleli, or arowe.” Before 1549 the clause ran, ‘‘For as we 
are compelled by the very truth of Christ’s faith to confess 
separately every one Person to be God and Lord.” ‘This in 
1549 was changed to ‘‘every Person by Himself.” 

2 Or what is technically called their ‘‘ differentia,” i.e. 
the attribute which belongs to each Person, and causes each 
to differ from the other. 

3 Kt in hac Trinitate nihil prius aut posterius, nihil 
majus aut minus. The Latin here is to be noted. It is not 
‘‘nullus prior aut posterior,” but ‘‘nihil prius aut pos- 
terius.”” What we mean to say is that in the Holy Trinity 
there is nothing afore or after in respect to time. ‘‘Nolite 


Cu. VL] THE THREE CREEDS. dl 


ority, or inferiority of rank’, but the three Persons 
together are coeternal and coequal. 

12. The Incarnation of our Lord ferms the sub- 
ject of the second part of the Symbol. The clauses 
covered by it? contain a succinct statement of the 
Catholic doctrine concerning the Person of Christ, as 
settled by the Councils of Ephesus a.p. 431, and 
Chalcedon a.p. 451. “In this respect,” as Schaff 
remarks, “it is a valuable supplement to the Apostles’ 
and Nicene Creeds*.” It brings out in strong relief in 
reference to our Lord, 


(i) The true relation between His Divine Nature 
which He ever retained and the human nature 
which He assumed : 

(ii) The fact that as perfect Man He had a ratio- 
nal> soul, in opposition to the heresy which 
would limit His Humanity to a mere body with 
an animal soul inhabited by the Divine Logos : 


cogitare ullum spatium eternitatis, quando erat Pater et 
non erat Filius. Ex quo Pater, ex eo Filius,” §S. Aug. 
Serm. ad Catech. viii. 

1 «*Nihil majus aut minus.” ‘In hac Trinitate non est 
aliud alio majus aut minus, nulla operum separatio, nulla 
dissimilitudo substantia.” 83. Augustine, Serm. 215, 

2 That is from 26—37. 

8 Creeds of Christendom, ii, p. 39. 

4 On the Divine side He is *“‘ Deus ex substantia Patris, 
ante secula genitus,” i.e. in the words of the Nicene Symbol 
He is ἐκ τῆς οὐσίας τοῦ Πατρός, ὁμοούσιος τῷ Πατρί, begotten 
of the essence of the Father from all eternity, before there 
was such a thing as time at all. ‘*Nunquam fuit Pater, et 
non Filius, et tamen Filius a Patre est genitus,” 

5 Rationalis (from ratio=an account), denotes (1) correct 
in accounts, (2) reasoning, rational, capable of reasoning. 
Comp. Quintil. 7, 3, 24, ‘Equus est animal sed irrationale, 
homo est animal rationale.” Comp. S. August. Tract. in 
Joann. ‘*‘Sicut enim unus est homo anima rationalis et caro; 
sic anus est Christus Deus et homo.” 


4. 5 


THE STRUCTURE OF ΠΡ ΔΗ͂Σ 


(11) The doctrine that the Incarnation was neither 


13. 


a conversion or transmutation of God into man, 
nor a conversion of man into God, thus pro- 
ducing a confusion of the two1, but an assump- 
tion of humanity into an actual and abiding 
union with the Godhead, so that “as the 
reasoning soul and flesh is one Man, so God 
and Man is one Christ.” 


The Concluding Clauses give a summary of 


the acts of our Incarnate Lord in their bearing upon 
our everlasting salvation. They record how 


(1) 
(2) 
(3) 
(4) 


(5) 
(6) 


He suffered for our salvation, 

Descended into Hell, 

Rose again the third day from the dead, 
Ascended into heaven, and sitteth on the right 
Hand of the Father, God Almighty ; 

How from thence He shall come to judge the 
quick and the dead, 

And at His coming all men shall rise again 
with their bodies, and standing before His 


1 The Symbol teaches us that we are to regard our 


Lord as 


Conversione Divinitatis 


Pariter 
Deus et Homo 


Unts CHRISTUS 


Ξ 
Non Sed 
Assumptione Humani- 


in carnem, tatis in Deum ; 
Cee OS =| 
Unus OmNINo 
————————— ΟΞ Ὡξ εϑοτσ τ 
Non Sed 


Confusione Substantie, Unitate Persone. 


Cu, VI.] THE THREE CREEDS. 53 


judgment seat shall give account for their own! 
works. 

The Formula then proceeds to indicate the outcome 
of that awful enquiry and reiterates the warning at the 
commencement that the Catholic Faith in the Trinity 
and in the Incarnation of our Lord herein set forth is 
necessary to a continuance in a state of salvation. It 
does not demand, as a condition of salvation, a full 
knowledge of, and assent to, the logical statement of 
the doctrines set forth, but it does solemnly warn all of 
the peril of rejecting? the divine truth therein taught*. 
It-does affirm that we must approach the Most High in 
a spirit of veneration and awe, that we must “ worship 
one God in Trinity, and Trinity in Unity*”. 


1 De factis propriis rationem. The words seem to ° 
intimate that a man will be accountable only for what is 
due to himself. This seems to exclude responsibility for 
ignorance, birth in a heathen land, deprivation of privileges, 
and opportunities of knowing better. 

2 See Schaff’s Creeds of Christendom, ii. p. 40. ‘The 
warnings of the Quicunque are not addressed to the world 
outside, or to those who have never received the faith. It 
is the Church’s warning to herself and to her own children 
who anxiously desire to be saved.”’ Mason’s Faith of the 
Gospel, p. 42. 

3 On the monitory clauses of the Quicunque see 
Mozley’s Lectures and other Theological Papers pp. 194—199. 

4 Missionary Bishops testify to the value of the Qui- 
cunque as a vehicle of teaching. Bishop Claughton found 
it useful among the natives of Ceylon. Bishop Macdougall 
among his Chinese converts in Borneo, and the Bishop of 
Lichfield among the Maoris of New Zealand. The late 
Bishop Cotton, having gone to India with some prejudices 
against the use of the Creed, testifies to its exceeding 
value as an antidote against the various forms of Oriental 
theosophy. See Article in Smith’s Dict. Bibl., Eccles, 
Biography. 


¥: rie Names a 
ει WG fo eigen ¥ 


Cotta ta a OF 


alatarw 


-- 
‘ 


dA THE TEACHING ὉΕῚ THE CREEDS. A 


ἂν - δ vz Ἂς εἰ : =— - 


a 


Tlicteyo* βοήθει Moy TH ἀπιοτίδ. 
S. MARK ix. 24. 


Meradu coy H TicTic' γενηθήτω Col dc GéAelc. 
S. Marv. xv. 28. 


CHAPTER I. 


THE FIRST ARTICLE. 


ApostLEs’ CREED. NIcENE CREED. 
Credo in Deum Patrem Πιστεύομεν εἰς ἕνα Θεὸν Πα- 
Omnipotentem, τέρα παντοκράτορα, 
Creatorem ΟἹ] et terre. ποιητὴν οὐρανοῦ καὶ γῆς, 
ὁρατῶν τε πάντων καὶ ἀορά- 
των. 


ATHANASIAN CREED. 


Fides Catholica hee est, ut unum Deum in Trinitate, 
Et Trinitatem in Unitate veneremur. 


1. I believe. With this formula the Apostles’ 
Creed commences, and by the use of the singular! 
instead of the plural pronoun, so characteristic, as we 
have seen, of Western Creeds*, brings home the faith 
to each one of us as our faith, singly and individually. 


1 On the wonderful force of the word “1 see a remark- 
able pee of C. Kingsley, Westminster Abbey Sermons, 
p. 180. 

2 «Tt is impossible,” remarks Dr Westcott, ‘‘not to 
recognise in the instinct, which gave shape to the Western 
Creed, a trace of that consciousness of individual responsi- 
bility, of direct personal confession, which from age to age 
has given a fresh character to Western Christianity.” But 
he also observes, ‘‘ While we each say ‘I believe’ with the 


58 | THE FIRST ARTICLE, [Pr. IL 


2. I believe in God, The first words of the Latin 
Creed! are not Credo Deum, “I believe that God is,” 
which, as S. James says, the demons do and tremble 
(Jas. ii. 19); nor Credo Deo, “1 believe that the Word 
of God is true;” but Credo in Deum?, ‘‘I believe in 
God,” “1 put my whole trust and confidence in Him ; 
I do not simply acknowledge His existence ; I throw 
myself wholly upon His power and love ; I rely upon 
Him, and adhere to Him.” 


3. I believe in God. The first Article of the 
Creed declares the existence of God, a truth which is 
the foundation of all religion, for he that cometh to God 
must believe that He is, and that He is a rewarder of 
them that seek after Him (Heb. xi. 6). Of the existence, 
indeed, of God, there can be no demonstrable evidence 
such as allows of no contradiction. If so, there would 
be no room for faith, and our probation, which is a test 


fulness of individual conviction and not simply ‘ We believe,’ 
we say it in conscious fellowship with those about us. And 
this separate confession, if we reflect upon it, makes our 
union more real and more close.” Historic Faith, p. 20, 
and p. 197. 

1 Similarly the Greek formula is not πιστεύω with the 
dative, as in John iv. 21, πίστευέ μοι; nor πιστεύω ὅτι, aS 
in 1 Johny. 1, ras ὁ πιστεύων ort’ Ἰησοῦς ἐστιν ὁ Χριστός; but 
πιστεύω εἰς Θεόν, as in Johnii. 11, καὶ ἐπίστευσαν εἰς αὐτὸν οἱ 
μαθηταὶ αὐτοῦ, and in John iii. 36, ὁ πιστεύων εἰς τὸν υἱὸν 
ἔχει ζωὴν αἰώνιον. : 

2 “Credimus Apostolo,” remarks 5. Augustine, “sed 
‘non credimus in Apostolum.”’ Enarr.in Psalm.liv. ‘* Quid 
est,” he asks, ‘‘credere in Deum?” ‘‘Credendo amare,’”’ he 
answers, ‘‘credendo diligere, credendo in Eum ire, et Ejus 
membris incorporari.” Tract. xxix in Joann. Compare also 
the language of the Catechism in ‘‘the Duty towards God,” 
and the explanation in Nowell’s Catechism, ‘‘Credere in 
Deum est Deum vere agnoscere, Illi fidem habere, Illi 
confidere, spem et fiduciam omnem in Eo collocare; nam 
hec omnia simul complectitur.” 


Cu. 1.] THE FIRST ARTICLE. — 59 


of faith, would be impossible. The evidences, however, 
of His existence, which come from several different and 
independent sources, may be thus classified. There 
is :— 

(1) The evidence of consciousness. The thought of 
God is latent in the human mind 1, and so forms 
an answer from within to the witness of God’s 
existence supplied by the world from without. 


(2) The evidence of universal consent. There is no 
age so distant, no country so remote 3, no people 
so barbarous, but they have testified in some 
form to the existence of God. 


(3) The evidence of Nature. The chain of causes and 
effects in the universe requires us of necessity 
to ascend to some Supreme Cause, itself more 


1 Comp. Psalm xiv. 1; ]xiii. 1; Rom. i. 19. See Pearson, 
pp. 31, 32. Cicero, De Nat. Deorum, 1. 16. 

2 Pearson On the Creed, p. 36. Cicero’s saying, De 
Legibus i. 8, ‘‘There is no people so wild and so savage 
as not to believe in a God, even if they be unacquainted 
with his nature,” is still true, in spite of certain apparent 
exceptions. For the argument from the general consent 
of mankind see Butler's Analogy, Introduction. We trace 
the conviction of the being of One, who is the foundation 
of all existence in the Vedic and Zoroastrian systems, 
in those of Greece and Rome, in that of Confucius, 
in the religion of ancient Egypt, as well as in those 
of the Kaffir and Zulu races and the tribes of central 
_ Africa. ‘‘Obliged, in my course of instruction,” writes De 
Quatrefages, ‘“‘to review all human races, I have sought 
atheism in the lowest as well as the highest, I have never met 
with it, except in individuals or in more or less limited 
schools, such as those which existed in Europe in the last 
century, or which may still be seen at the present day.” 
‘The Human Species,’ p. 482, E. Transl. See also the 
quotation from Max Miiller’s Chips from a German Work- 
shop in Canon Liddon’s Elements of Religion, p. 49. 


60 ' THE FIRST ARTICLE. [Pr. II. 


exalted than all!, and therefore self-existent and 
eternal? 

(4) The evidence of design. Since in the forces and 
laws of the natural world we find that each con- 
spires to some end, we are led to ascribe the 
design and full intelligence of all these ends to 
the Supreme Cause of all ®. 


1 That the one true God may be known from His works 
in Nature is taught in Isai. xliv.; xly. 18, sq.; Acts xiv. 15 
—17; xvii. 22—31; Rom. i. 19, 20. ‘How do you know, 
a Bedouin was asked, that there is a God? In the same 
way, he replied, that I know, on looking at the sand 
when a man or a beast has crossed the desert—by His 
footprints in the world around me.” Liddon’s Elements of 
Religion, p. 55. On the testimony of Nature see the often 
quoted passage in 8. Augustine, Confess, x. 6. 

2 Pearson, pp. 34, 35. Herbert Spencer admits in his 
First Principles that “the human mind is driven back to the 
belief in a cause for every phenomenon, and from a cause 
to the belief in a First Cause, and from a First Cause to a 
belief in that First Cause being infinite and absolute.’ 
ἐς Science will not allow us to say that things made them- 
selves, or are their own causes. The only alternative is that 
they were made by some external power; and any power 
which could contrive and execute all the complex machinery 
of the heavens and the earth, or could initiate anything 
capable of developing such machinery, must be practically 
infinite and must possess those attributes of superhuman 
power and superhuman wisdom which belong only to God.” 
Sir J. William Dawson, Present Day Tracts, vii. 5; 
Martensen’s Christian Dogmatics, p.79 ; see also the words 
of Dr Asa Gray in A. Moore’s Science and the Faith, p. 196. 

3 ες Whereas all things are for some end, and all their 
operations are directed to it, although they cannot 
apprehend that end for which they are, and in prosecution 
of which they work, they must therefore be guided by some 
universal and overruling wisdom.” Pearson On the Creed, 
p. 44. ‘J. 5. Mill in one of his last Essays, after rejecting 
every other argument for the existence of a God, admits 
that the argument from design in the universe is irresist- 
ible, and that Nature does testify to its Maker,” Present 


Cu. 1.] THE FIRST ARTICLE. 61 


(5) The evidence of conscience. Every man has in his 
breast the faculty of conscience!, which says, 
“This is right; this is wrong.” “This is your 
Duty; that is not your Duty.” This Voice 
within directs him, if he does not stifle its 
testimony, to a Power and a Judgment infinitely 
above his own, to a Supreme Vindicator of the 
Moral Law and an infallible Judge 3. 

Various as are the sources of this evidence they yet 
point to one conclusion, and furnish the mind with the 
highest moral certainty of which it is capable. 


4. I believe in one God. To the mention of the 
existence of God the Nicene and other Eastern Creeds 
add that of His Unity, and the Quicunque Formula 


Day Tracts, vii. p.60. We cannot account for the arrange- 
ment of colours in nature, the marvellous subtlety and 
power of the atmosphere surrounding the globe, the 
ingenious fertilisation of plants, the wonderful arrange- 
ment of climates, the extraordinary instinct of animals, 
the adjustment of the stars and planets in their orbits, 
the influence of the principle of gravitation, except by 
believing that they were the creation of an intelligent 
mind, See The Being of God by Bp. Ellicott, pp. 84—111. 

1 “JT ought”’ seems really and ultimately to mean, ‘I 
owe it to One who has a claim on my obedience, to whom 
I stand in a personal relation, whose love I crave, and 
whose displeasure I dread: Everything tells me that it 
must be to something more than a cold abstract law to 
which I thus stand bound.” The Being of God by Bp. 
- Ellicott, p. 123. See also Prof. Flint’s Theism, p. 397; 
Liddon’s Elements of Religion, p. 70. 

2 **Conscience is man’s original knowing together with 
God (con-scientia) the relation of his personal being to God.” 
Martensen’s Christian Dogmatics, p. 6. ‘‘ The Voice within 
gives no proof, appeals to no evidence, but speaks as having 
a right to command, and requires our obedience by virtue of 
its own inherent superiority.” Bp Temple’s Bampton 
Lectures, p. 47. 


62 THE FIRST ARTICLE. [Pr IL 


affirms, “ This is the Catholic Faith that we worship 
one God.” The very notion of a Supreme Being implies 
independence, and the idea of two First Causes, self- 
existent and supreme, involves a manifest contradiction. 
The Unity of the Godhead is constantly and expressly 
affrmed in Holy Scripture. Hear O Israel, says the 
Jewish Lawgiver, the Lord our God is one Lord} (Deut. 
vi. 4) ; and again, The Lord He is God, there is none else 
beside Him (Deut. iv. 35). With this agrees the 
declaration of the Most High Himself by the mouth 
of the prophet Isaiah, 7 am the first, and I am the last, 
and beside Me there is no God (Isai. xliv. 6). Is there a 
God beside Me? Yea, there is no God, I know not any 
(Isai. xliv. 8). This is life eternal, says our Lord, that 
they should know Thee the only true God (John xvii. 3) ; 
and the Apostle Paul declares, We know that there is 
none other God but one (1 Cor, viii. 4). 

5. One in Three, But while the Catholic Faith 
teaches us to believe in one God, it also teaches us to 
worship ‘‘ One God in Trinity and Trinity in Unity 2.” 
The word “ Trinity,” indeed, does not occur in Scrip- 
ture 3, but intimations that “the Name of the One God, 


1 The unity of God set before us is not numerical, 
denying the existence of a second; it is integral, denying 
the possibility of division. ‘‘Deus, cum unus dicitur, unus 
non numeri sed universitatis vocabulo nuncupatur, id est, 
qui propterea unus dicitur quod alius non sit.” Rufinus in 
Symb. Apost. ο. 5. 

2 Μονάδα ἐν Τριάδι, καὶ Τριάδα ἐν Μονάδι προσκυνουμένην. 
Greg. Naz. Orat. xxiii. p. 422. 

3 The first ecclesiastical writer who employs the word 
‘Trinity’? is Theophilus of Antioch, a.p. 170. He says 
‘The three days before the creation of the sun and moon 
are types of the Trinity of God and His Word and His 
Wisdom.” ‘Tertullian first renders the Greek expression 
Τριάς by the Latin word Trinitas, 


Cu. I.] THE FIRST ARTICLE. 63 


when written out full, is a threefold Name,” are trace- 
able alike in the Old and the New Testaments. Thus 


(1) In the Old Testament 


(1) We hear God saying at the creation of man, 
not, as we might have expected, “I will 
make man,” but Let us make man in Our 
image after Our likeness (Gen. i. 26), and 
yet in the following verse we read And God 
made man in His own image. 

(2) Again after the Fall we hear God saying, 
Behold the man is become as one of US (Gen. 
111. 22), while, when He reveals Himself to 
Moses at the burning bush, He bids him 
tell the people, r 4M hath sent me unto you 
(Ex. iii. 14). 

(3) The priestly blessing! ordained under the 
Jewish Law, when the Sacred Name was 
pronounced over the children of Israel, con- 
sists of three distinct parts, 

(a) The Lord bless thee and keep thee ; 

(8) The Lord make His face to shine upon thee, 
and be gracious unto thee ; 

(y) The Lord lift up His countenance upon 
thee, and give thee peace (Num, vi. 24 
—26). 

(4) Inthe vision of Isaiah? the Seraphim cry one 
unto another Holy, Holy, Holy is the Lord 
of Hosts ; the whole earth is full of His glory 


1 «*Comparing the counterpart benediction of 2 Cor. 
xiii. 14, it is impossible not to see here shadowed forth the 
doctrine of the Holy Trinity.” Comp. The Speaker's 
Commentary in loc. 

2 When the prophet looked upon that august sight he 
saw, as §. John tells us, the glory of Christ. John xii. 41, 


64 


THE FIRST ARTICLE, [Pr. II. 


(Isai. vi. 3). Here the Trisagion is as full 
of mysterious foreshadowing of a plurality 
in the Godhead as the solemn blessing on 
Israel prescribed by the Jewish Lawgiver. 


(II) But what is obscurely intimated in the Old is 


(1) 


(2) 


(3) 


expressly revealed in the New Testament. 
Thus :— 

At the Baptism of our Lord we have (1) the 
Son who was baptised, (2) the Father who 
acknowledged Him from heaven, (3) the 
Holy Ghost who descended upon Him in 
the form of a Dove (Matt. iii. 16, 17) 1. 
Again while in one place our Lord declares 
-Himself absolutely one with the Father 
(John x. 30), yet in another He says J will 
pray the Father, and He shall give you 
another Comforter, that He may be with you 
for ever, even the Spirit of truth (John xiv. 
16). Here He clearly distinguishes the 
Persons of the Father, Himself, and the 
Holy Spirit. The Son prays; the Father 
hears and gives ; the Holy Ghost comes. 
But still more clearly when, just before His 
Ascension, He gives His Apostles their last 
commission, He commands them to go into 
all the world, and make disciples of all the 
nations, baptizing them into the Name of the 
Father, and of the Son, and of the Holy 
Ghost * (Matt. xxviii. 19). 


1 So that in the words of 5, Augustine “I ad Jordanem 
et videbis Trinitatem.” Comp. 5. Aug. Serm. lii. 1. 


2 “ By 


choosing without repetition to say ‘the Name,’ 


He teaches that the Father, the Son, and the Holy Ghost 


are one, 


The revelation of each of the Three is the reve- 


lation of the other Two, They cannot be known apart.” 
Mason’s Faith of the Gospel, p. 44, Ed. 2. 


Cu. I.] THE FIRST ARTICLE. 65 


Thus the doctrine of the existence of three Persons 
in the Godhead comes not from any patriarch or 
prophet, not from any Apostolic teacher or Ecclesi- 


astical Council, but primarily and originally from our 
Lord Himself. 


6. I believe in God the Father. In the Unity, 
then, of the Godhead there are three Persons, of Whom 
the first is God the Father. Zo us, writes 8S. Paul, 
there is but one God, the Father (1 Cor. viii. 6). The 
idea of the Fatherhood of God is wellnigh universal 1. 
The Greeks and Romans and our own Teutonic fore- 
fathers had dim notions of a great “ All-Father,” “ the 
Father of gods and men,” and this S. Paul acknowledged 
when he quoted to the Athenians the words of one 
᾿ οὗ their own poets, 


“For we also are his offspring ”.” 


The Hebrew prophéts also spoke of God as the 
Father of Israel, “forming and disciplining them with 
a wise and tender love*.” Thou, O Lord, says Isaiah, 
art our Father, our Redeemer, Thy Name is from ever- 
lasting (Isai. lxili. 16). Have we not all one Father? 
asks Malachi, hath not one God created us ? (Mal. ii. 10). 
But Christ alone first added the title I/y Father to that 
of Our Father, and we gather that the first Person in 
the Trinity, “the Fountain of Godhead #4,” is rightly 


: 1 Pearson, p. 45. Hence the frequent formula in Homer 

πατὴρ ἀνδρῶν re θεῶν τε, and in the Latin poets ‘‘ Divuamque 
hominumque pater rex,” Jupiter is Jovis Pater, or Zevrdrwp, 
otherwise Diespiter or Διυπάτωρ. 

2 The words are found in the Phenomena of Aratus, 5, 
and Cleanthes’ Hymn to Jupiter, 5, τοῦ yap καὶ γένος ἐσμέν, 
ὁ δ᾽ ἤπιος ἀνθρώποισι | δεξιὰ σημαίνει. 

3 Westcott’s Historic Faith, p. 35. 

4 The πηγὴ Θεότητος. ‘Christ hath taught us to say 
Our Father, a form of speech which He never used Himself; 


M. Ὁ. 5 


66 THE FIRST ARTICLE. [Pr. II. 


called “the Father” in relation (1) to the Son, (2) to 
all creation, and (3) to redeemed mankind. 


(a) In relation to the Son :— 

In relation to the Eternal Son He is the Father, 
for whereas He Himself hath the property ‘‘to be 
of none,” “neither made, nor created, nor begot- 
ten!,” He hath begotten the Son from all eternity, 
and is the Eternal Father of an Eternal Son*% He 
Himself is the Origin’, the Cause4, the Fountain 
of all being, and by eternal generation He hath 
imparted to the Son that which He hath of Him- 
self. ‘What the Father is, He is from none; what 
the Son is, He is from Him; what the First is, He 
giveth; what the Second is, He receiveth®,” 


(b) In relation to all creation:— 
All creation’, animate and inanimate, proceeds 


sometimes He calls Him the Father; sometimes My Father, 
sometimes your, but never our Father; He makes no such 
conjunction of us to Himself, as to make no distinction 
between us and Himself, so conjoining us as to distinguish, 
though so distinguishing as not to separate us,” Pearson, 
p. 55, 

1 “Nec factus, nec creatus, nec genitus.” Athan. Creed. 
This is ‘‘the differentia” of the First Person. ‘Sine 
auctore est 116, qui est omnino omnium Auctor.” Rufin. 
Comm. in Symb. Apost. cap. iv. 

2 «*Non ante Deus esse ceepit, et postea Pater, sed sine 
ullo initio et Deus semper et Pater est.” §. Aug. Serm. de 
Temp. 132. 

5 ᾽Αρχή. ‘Totius Divinitatis, vel, si melius dicitur, 
Deitatis, principium Pater est,’ 5. Aug. de Trin. iv. 20. 

4 Airla. Αἰτία ἐστιν ἡ τοῦ Θεοῦ φύσις καὶ Tod υἱοῦ, καὶ 
τοῦ ἁγίου πνεύματος, καὶ τῆς κτίσεως πάσης, S. Athanasius, 
De Trinitate Dial. ii. 28, Deus omnium que sunt causa 
est, 8. Aug. de Divers. Quest. Ixxxiil. 

5 « Fons ergo Ipse et Origo est totius Divinitatis.” 

6 Pearson, pp. 62, 63; Hooker, Eccl. Pol. v. 51, 1. 

7 “Three distinct words are used in the New Testament 
to convey the conception of creation. (1) Zo create (κτίζειν), 


Cu. L] THE FIRST ARTICLE. 67 


from Him. He is called the Father of Spirits 
(Heb. xii. 9), and when He laid the foundations 
of the earth, and the morning stars sang together, 
we are told that the Sons of God, that is the holy 

- angels, shouted for joy (Job xxxviii.7). Man, again, 
whom He created after His ow1r image, is styled 
His offspring (Acts xvii. 28), and Adam, the im- 
mediate work of His Hands, is called the Son of 
God (Luke iii. 38). 

(ce) In relation to redeemed mankind :— 


But He also sustains a special relation to the 
world of men. We who were aliens, strangers, and 
enemies, have by grace been admitted into the 
family of God, and have received the Spirit of 
adoption, whereby we ery Abba, Father (Rom. viii. 
15). JZ ascend, said our Lord to His Apostles, to 
My Father and your Father (John xx. 17), not 
His Father because ours, but ours because His}. 
Behold what manner of love, says S. John, the 
Father hath bestowed wpon us, that we should be 
called the sons of God (1 John iti. 1). 7 and My 
Father, said our Lord, are one. He is the firstborn, 
and we are sons as brethren unto Him. He is 
the heir of all things (Heb. i. 2); we are joint heirs 
with Him (Rom. viii. 17), heirs of God, but all 
through Christ?. 


and (2) to make (ποιεῖν) in reference to the Creator ; and (3) 
to become (γίγνεσθαι) in reference to that which is created. 
The first word (Col. i. 16; Rey. iv. 11, x. 6) suggests the 
idea of design, plan, purpose; the second (Mark x. 6 &c.; 
Rey. xiv. 7) of an actual result or effect produced; the 
third, of the law fulfilled in the production of the object.” 
Westcott on S. John, i. 3. 

1 Πατέρα μου μὲν κατὰ φύσιν ἐν τῇ Θεότητι, καὶ Πατέρα 
ὑμῶν διὰ χάριν δ ἐμὲ ἐν τῇ υἱοθεσίᾳ, Epiphanius. 

2 **Pretio empti estis: propter vos verbum caro factum 

o—2 


68 THE FIRST ARTICLE. [Pr. Il. 


Thus by Eternal generation the First Person in the 
Trinity is the Eternal Father of an Eternal Son; by 
creation He is the Father of all things animate and 
inanimate; by adoption He is the Father of mankind, 
whom He has received into His Family by grace. 

7. Almighty. To the confession of our belief in 
God the Father we add the word “Almighty.” The word 
thus rendered is in Greek [lavroxparwp}, and in Latin 
Omnipotens. It is used in the Septuagint to repre- 
sent what we have rendered in our Bible “ the Lord of 
Hosts,” the Ruler of the worlds, Who sways by His will 
the course of all definite being. It means more than what 
we intend by the word omnipotent?, it denotes One, Who 
is “all-sovereign’,” Who sways all, and has authority 
over all, Who not only can do all things so that none 
can stay His Hand or say unto Him, what doest Thou? 
(Job xli. 2) (Dan. iv. 25), and made all things, but Who 


est: propter vos qui erat Filius Dei, factus est Filius 
hominis, ut qui eratis filii hominum, efficeremini filii Dei.” 
5. August. Serm, cxxi. 5. 

1 It first occurs in 2 Sam. v. 10; vii. 8; 1 Chron. xi. 9. 
It is found also in 2 Cor. vi. 18, where S, Paul is quoting 
from the LXX. of 2 Sam. vii. 14. It occurs several times in 
the Apocalypse. Thus in Apoe. i. 8, God describes Himself 
as τὸ A καὶ τὸ Q, ὁ ὦν καὶ ὁ ἦν Kal ὁ ἐρχόμενος, ὁ παντο- 
κράτωρ, and again in Apoc. iv. 8, we learn that the song of 
the four living creatures is “Ay.os, “Ay.os, “Aytos, Κύριος ὁ 
Θεὸς ὁπαντοκράτωρ. 

2 The equivalent of which is παντοδύναμος, a word that 
occurs three times in the Book of Wisdom, vii. 23; xi, 17; 
xvili. 15, 

3 Omnipotens, formed like celipotens, ‘‘master of the 
sky,” armipotens, ‘‘master of arms,’ means “master of all.” 
Tertullian and 5. Augustine rendered παντοκράτωρ by the 
word Omnitenens. Then the former translates κοσμο- 
Kparopas in Eph. vi. 12 by munditenentes, adverse powers who 
hold over the world a partial and permitted sway. Westeogt, 
Historic Faith, Appendix, p. 220. 


Cu. I.] THE FIRST ARTICLE. 69 


preserves all things! (Neh. ix. 6), and controls them to- 
wards the fulfilment of His will. Thus the word is full 
of meaning, and indicates God’s universal sovereignty 2, 
and His dominion over all things that are or that can 
be, so that nothing He has once created can escape His 
control’. As possessed moreover of this sovereignty 
He is “ King of the Ages,” Rea Seculorum (1 'Tim. i. 17); 
and subject to His dominion the end of Creation is 
attained step by step through a vast succession of 
dispensations, for His is an all-sustaining power, and 
in His Hands is ‘‘the universal conduct and managery 
of all creatures 4.” 

8. Maker of heaven and earth. To the words 
_ LI believe in God the Father Almighty the earliest West- 
ern Creeds made no addition. This constituted the 
whole of the first Article. But at a later time a clause 
was borrowed from the East, which completes our con- 
fession, and we say that God is not only Almighty, but 
as the Maker of heaven and earth® has given most signal 


1 Compare the words ‘‘Creator et conservator omnium” 
in Art. i. of the xxxix Articles. 

* Martensen’s Dogmatics, p. 214; Mason’s Faith of the 
Gospel, p. 35. 

% **Qmnipotens autem ab eo dicitur quod omnium 
teneat potentatum.”’ Rufinus in Symb. Apost. c. v. The 
limitations to His Omnipotence are well put by 8S. Augus- 
tine :—‘‘Cum sit Omnipotens, mori non potest, falli non 
potest, mentiri non potest, et quod ait Apostolus, negare 
Se Ipsum non potest.” Ad Catech. cap. ii. 

4 Barrow’s Sermons on the Creed, vol. iv. p. 163; West- 
cott’s Historic Faith, p. 37. 

> These words were lacking i in the original Nicene Creed, 
A.D. 325, and the African Creeds of 5. Augustine, a.p. 393. 
Tertullian, A.D. 200, has ‘‘ mundi conditorem,” to which in 
one instance is added, ** qui universa de nihilo produxerit. 3: 
The Creed of Irenzus has, after παντοκράτορα, τὸν πεποιηκότα 
τὸν οὐρανὸν καὶ τὴν γῆν, καὶ τὰς θαλάσσας, καὶ πάντα τὰ ἐν 


αὐτοῖς. Heurtley, Harm. Symb. p., 8. 


70 THE FIRST ARTICLE. [Pr. 11. 


proof of His Omnipotence. All the gods of the nations, 
says the Psalmist, are idols, but the Lord made the 
heavens (Ps. xevi. 5). The goodly frame of things around 
us, the heaven above, the earth beneath and the waters 
under the earth, had not its beginning from or of it- 
self, nor does it subsist of itself. That being which it 
hath was made, framed, and constituted of God. This 
is His own express declaration to Moses, 716 Lord made 
heaven and earth, the sea, and all that in them is (Exod. 
xx. 11). When Isaiah would express the full splendour 
of His Majesty and the utmost extent of His dominion, 
he exclaims, Thus saith the Lord, The heaven is My throne, 
and the earth is My footstool (Isai. lxvi. 1). Again Jere- 
miah declares, Lord God, behold Thou hast made the 
heaven and the earth by Thy great power and stretched- 
out arm, and there is nothing too hard for Thee (Jer. 
xxxii. 17); and the burden of the song of the celestial 
host is, Thou art worthy, O Lord our God, to receive the 
glory and the honour and the power, for Thou hast 
created all things, and for Thy pleasure they are and 
were created (Rev. iv. 11). 

9. Cooperation of the Trinity in Creation. But 
though the work of Creation is here specially ascribed 
to God the Father, and the heresy is rebuked which 
would introduce another Creator of the world distinct 
from Him, the Scriptures intimate the cooperation of 
the Persons of the Trinity in the work of Creation, and 
teach us that the Father made all things through His 
Son and with His Spirit :— 

(a) Through His Son:—For 
(1) Our Lord Himself declares, My Father 
worketh even until now, and I work (John 
¥, 17)": 


1 “OQ πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι. The 


Cu. I.] THE FIRST ARTICLE. 71 


(2) S. John affirms, Ja the beginning wus the 
Word, and the Word was with God, and the 
Word was God; all things were made by 
Him, and without Him was not anything 
made that hath been made (John 1. 3)!; 

(3) And S. Paul lays it down that by the Son 
were all things created, in the heavens and 

upon the earth, things visible and invisible,... 

all things have been created through Him 

and unto Him, and He is before all things, 

i in Him all things consist (Col. i. 16, 
(8) W ~ πὰ Spirit :—For 


(1) We read in Genesis, In the beginning the 
Spirit of God moved upon the face of the 
waters (Gen. i. 2), and awoke order out of 
chaos and life out of death*. 


sentence is remarkable. Our Lord places His work as co- 
ordinate with that of the Father. By the ‘ work’ of the 
Father we must understand the maintenance of the material 
creation, and the redemption and restoration of all things, in 
which the Son co-operated with Him ” (Heb. 1. 3; Eph. i. 
9). Westcott in loc. 

1 Πάντα δί αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν ὃ 
γέγονεν. The aorist ἐγένετο refers to the moment and fact of 
creation, γέγονεν to the permanent result of that fact. All 
existence passed through the will of ‘‘the Word.” He is the 
Way to life. ‘Non alia Pater facit, alia Filius facit: quia 
omnia que Pater facit per Filium facit. * §. Aug. Serm. 
CXXVi, 10. 

2 Ἔν αὐτῷ ἐκτίσθη τὰ πάντα...τὰ πάντα δι᾽ αὐτοῦ καὶ 
εἰς αὐτὸν ἔκτισται. Here again the difference of the tenses 
is to be observed. The aorist ἐκτίσθη describes the definite 
historical act of creation; the perfect ἔκτισται the continuous 
and present relations of creation to the Creator. ὃ. Paul 
here represents the Son as at once the beginning and the 
end of the material universe, and the sustaining centre of 
the system. See Bp Lightfoot on Col. i. 16, 17. 

3 Hence He is called “‘ the Giver of life” in Article viii. 


72 THE FIRST ARTICLE. ~~ [Pr. II. 


(2) The Psalmist says, By the Word of the Lord 
were the heavens made, and all the hosts of 
them by the breath of [lis mouth (Ps. xxxiil. 
6); 


(3) And Job saith of God that By His Spirit 
He hath garnished the heavens (Job xxvi. 
13). 


10. And of all things visible and invisible. 
To the words Creator of heaven and earth the Eastern 
Creeds add, And of all things visible and invisible. The 
glimpse opened up into the unseen world by these words 
does not seem ever to have found a place in any West- 
ern Creed!. But in the East the existence and functions 
of beings of the spiritual world had a great significance. 
We thus assert our belief not only that the material 
creation, which we see, proceeded from the hands of 
the Father, the Fountain and Source of being, and not 
from any rival or inferior deity; but that all things 
unseen equally owe their origin to Him, whether they be 
thrones, or dominions, or principalities, or powers (Col. 1. 
16), all things are the product of His hands, and came 
into existence and are sustained by His will and power. 
The Apostle 8. Paul excludes nothing from the opera- 
tion of the Eternal Son acting in complete accord with 
the Eternal Father. As He is God Only-begotten? 
(John i. 18), so He is “the beginning of the Creation 
of God” (Rey. 111. 14). ‘Tis everlasting birth is the 
first step towards creation,” and the universe of things 
“visible and invisible” owes its origin to Him, “in 


1 Westcott’s Historic Faith, Ὁ. 198. 

2 So many authorities read S. John i. 18 ὁ μονογενὴς 
Θεός. See the Margin of the Revised Version, and Dr Hort’s 
Two Dissertations. 


Cu. 1.] THE FIRST ARTICLE. 73 


Whom and through Whom” it once had a definite 
beginning}. 


1 Thus the Article is opposed to: 

(a) Materialism, which teaches that the world consists 
of eternal matter modified by eternal force, and 
so leaves no room for God; 

(b) Pantheism, which practically eliminates all distine- 
tion between God and the world; 

(c) Deism, which, while it admits that God created the 
world, denies the Providence of God, and in the 
result banishes Him from the world; 

(4) Agnosticism, which leaves the existence of God 
an open question, on the ground that man has no 
faculties whereby to grasp the idea of God or hold 
communion with Him. 


CHAPTER 11. 


THE SHCOND ARTICLE. 


AposTLEs’ CREED. . NIcENE CREED. 
Kt in di esum Christum, Kai εἰς ἕνα Κύριον, ᾿Τησοῦν 
Filium Ejus unicum, Χριστόν, 
Dominum nostrum. Tov Ὑἱὸν τοῦ Θεοῦ τὸν μονο- 
γενῆ; 


τὸν ἐκ τοῦ Ilarpés γεννη- 
θέντα πρὸ πάντων τῶν αἰώνων, 
Φῶς ἐκ Φῶτος, 
Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀλη- 
θινοῦ, . 
γεννηθέντα οὐ ποιηθέντα, 
ὁμοούσιον τῷ Πατρί, 
δι’ οὗ τὰ πάντα ἐγένετο. 
ATHANASIAN CREED. 
Filius a Patre solo est, non factus, nec creatus, sed genitus. 


1. Connection. Having avowed our belief in God 
the Father, Who made us and all the world, we now 
proceed to declare our belief in “Jesus Christ, His only 
Son, our Lord.” This confession contains two state- 
ments. The first sets forth the Person, the second the 
Nature of Him, Who said to His Apostles and says to 
us, He that hath seen Me hath seen the Father (John 
xiv. 9). 

2. I believe in Jesus. We cannot read the Bible 
without being struck by the importance which is 
attached to the Divine Names in the different Books. 
We may indeed say that the three chief stages in the 
history of the Old Testament are marked out by the 
names, under which God was pleased to reveal Himself 


~ 


Cn. Π|] THE SECOND ARTICLE. 75 


to His people. A still greater importance must attach 
to “the Name above every name,” by which the Second 
Person in the Trinity condescended to become known as 
Man amongst men. This was Ἰησοῦς, Jesus. This 
Hebrew name was consecrated in Hebrew history as 
the name of Joshua the son of Nun, of the tribe of 
Ephraim, the valiant companion of Moses, and the 
conqueror of the nations of Canadn, His original name? 
was Hoshea*, which in this simple form denotes a 
“Saviour” or “ Deliverer*.”. When compounded with 
one of the names of God, Jah, it becomes Jehoshua, and 
in this form was bestowed upon the valiant “ Minister 
of Moses,” when he was chosen as one of the twelve 
spies to spy out the land of Promise, and bring back a 
‘faithful report to the people (Num. xiii. 16). As applied 
to him it imported “not only the instrumental, but also 
the original cause®” of the National deliverance, that he 
was the Saviour of the people of Israel, but through the 
power of Jehovah. Modified like many other Hebrew 
names in their passage through the Greek language, it 
took the form of Ἰησοῦς, “ Jesus,” and in this form is 

1 First He was known as El-Shaddai, the God of might, 
rich in blessing and powerful in judgment, when He 
revealed Himself to the patriarchs; then as Jehovah the 
Eternal, the Unchangeable, when the chosen people were to 
be delivered from Egypt; then as Jehovah Sabaoth, the 
Lord of Hosts, when the Kingly government was to be 
established in Israel and the national life had been de- 
-veloped. See Westcott’s Revelation of the Father, pp. 6, 7. 

2 pwn’ or by contraction Y3w, ᾿Ιησοῦς. 

3 Pearson On the Creed, see p. 126. 

4 Osee in lingua nostra Salvatorem sonat, quod nomen 
habuit etiam Josue filius Nun, antequam ei a Deo vocabulum 
mutuatur. S. Hier. in Osee, i. 1. 

5 The same as the name of the son of Azaziah, ruler of 
Ephraim (1 Chron. xxvii. 20), of the son of Elah, king 


of Israel (2 Kings xvii. 1), of the son of Beeri the prophet 
(Hos. i. 1). 


76 THE SECOND ARTICLE. > (Pa Te 


given to the subsequent Joshuas found in the Books of 
Chronicles, Ezra, and Nehemiah!. 


3. Jesus. This Name, which is now above every 
name (Phil. ii. 9)?, was announced as the name of the 
long-expected Deliverer on two occasions ; 


(1) Directly by the angel Gabriel to the Virgin 
Mary at the Annunciation (Luke i. 31); 

(2) By an angel in a dream to Joseph, the guardian 
and reputed father of our Lord, shortly before 
the Nativity (Matt. i. 21) ; 


and it was actually given to the Holy Child at His cir- 
cumcision (Luke ii. 21). As announced to the Virgin the 
Name is associated with all the prophetic intimations 
of more than David’s glories (Luke i. 32, 33)%, but to 
Joseph it is specially said thou shalt call His Name 
JESUS, for He shall save His people from thew sins 
(Matt. 1. 21). The Greek text has here an emphasis 
which does not appear in our translation. Fully ren- 
dered it means “It is He Himself that shall save His 
people from their sins*.” For the first Joshua saved 
Israel not by his own power, not of himself, but God by 
him. Neither saved he his own people but the people 
of God, whereas Jesus Himself by His own power, the 
power of God, was to save His own people, the people of 
God. Rightly therefore is He called Jusus, “ God the 
Saviour,” for He Himself is God, and His great work 
was that of a Saviour. 


1 See Pearson On the Creed, p. 124, n. 

2 “Tt seems clear from the context that the name of 
Jesus is not only the medium but the object of adoration.” 
Bishop Lightfoot on Phil. in loc. 

3 See Bishop Ellicott’s Hulsean Lectures, p. 56, Kd. 5. 

4 Αὐτὸς yap σώσει τὸν Nady αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν. 
“« Αὐτός, casu recto, semper habet emphasim; hic maxi- 
mam.” Bengel. 


Cn, II.] THE SECOND ARTICLE. 77 


4, Goda Saviour. The title of saviour, Σωτήρ, was 
applied by the Greeks to their gods and monarchs}, and 
by the Jews to those who delivered them from various 
temporary evils, But in the highest sense it belongs 
only to our Lord, for in none other is there salvation, 
neither is there any other name under heaven, that is 
given among men, wherein we must be saved (Acts iv. 12). 
The first Joshua was but a man, who by the power of 
Jehovah enabled the Israelites to vanquish the nations 
of Canaan, and divided the land of Promise among their 
tribes. But Jesus was at once God and a Saviour, As 
no other did or could do, 

(a) He revealed the way and means of salvation ; 

(8) He procured it by His life of perfect obedience, 
and His sacrificial death upon the Cross ; 

(y) He not only revealed and procured it, but, being 
exalted to heaven, He applies and confers it upon 
those who believe’in His Name?. 

The first Joshua conquered for the Israelites their 
foes, the literal Canaanites. The second, and greater, 

1 See Pearson On the Creed, pp. 128, 129, n. Thus the 
Dioscuri were the σωτῆρες of mariners, the Nile was the 
σωτήρ of the Egyptians. It was the common name for 
Zeus among the Greeks, and from the habit of dedicating 
the third cup of wine to Zeus σωτήρ various proverbs have 
risen, e.g. τὸ τρίτον τῷ σωτῆρι, Διὸς τρίτον σωτῆρος χάριν. 
It is with this word as with others, e.g. καλός, εὐσεβής, Which 
have a definite and comprehensive meaning in the sphere 
οὗ Classical Greek. We find it adopted in the New Testa- 
ment to denote Christian ideas. (1) As applied to God, see 
Luke i. 47; 1 Tim. i. 1; ἢ. 3; Tit. 1, 3; ii 10; (2) As 
applied to Christ, see Luke ii, 11; John iv. 42; Acts νυ. 31; 
Phil. iii. 20. In Hebrews ii. 10 He is called ὁ ἀρχηγὸς τῆς 
σωτηρίας ; inv. 9, αἴτιος σωτηρίας αἰωνίου. In the Apocrypha, 
Wisd. xvi. 7; Ecclus. li. 1; 1 Mace. iv. 30, it is always used 
of God as the Author of all help, of all salvation, and 
especially of Messianic salvation. See Cramer’s Biblico- 
Theological Lexicon, sub voc. 

2 Pearson, pp. 136—138. 


78 THE SECOND ARTICLE. [Pr. IT. 


Joshua delivered His people from their more terrible 
spiritual foes, and destroyed him that hath the power of 
death, that is the devil (Heb. ii. 14). The first Joshua 
passed over Jordan and divided the land of Promise 
amongst the tribes. The second Joshua passed through 
the cold waters of death and opened the celestial 
Canaan to His people, and hath ascended up on high to 
prepare a place for them in their heavenly inheritance 
(John xiv. 2). Thus is He, as no other was or could 
be, God a Saviour. 

5. Christ. But the second Person in the Godhead 
is not only called by the personal name of JEsus, He 
has also an official title, Christ. His personal name was 
given to Him even by His enemies; but the name of 
Christ was never applied to Him on earth except by 
those who believed in Him, and not by them till 
express revelation told them that it did really belong 
to Him. The word “Christ” is a Greek word! and 
the same? as the Hebrew my “Messiah,” which 
denotes “the Anointed.” Amongst the Jews it had 
a wide application, and marked generally one who 
had been endowed with a divine gift for the ful- 
filment of a divine office. Amongst them also the 
ceremony of anointing always held a conspicuous 

1 Χριστὸς from xpiw=to anoint. The verb xpiw in the 
N.T.=to anoint, as a symbol of consecration and endowment 
for sacred service, occurs in Luke iv. 18, ἔχρισέ με εὐαγγελί- 
σασθαι; Acts iv. 27, ἐπὶ τὸν ἅγιον παῖδά σου ᾿Ιησοῦν ὃν ἔχρισας ; 
Acts x. 38, ἔχρισεν αὐτὸν ὁ Θεὸς πνεύματι ἁγίῳ καὶ δυνάμει. 
The word Χριστός, as the ground of Ps, 11. 2 ; Dan. ix. 25, is 
used in the Targums to designate the Saviour as the Anointed 
of God to be the King and Redeemer of His people. Comp. 
Mark xy. 32; Luke xxiii. 2. 

2 Comp, in proof John i. 41, where 5. Andrew speaking 
to his brother Simon says we have found the Messiah, which 
is, being interpreted, the Christ, and John iv. 25, where the 


woman of Samaria says, I know the Messiah cometh which 
is called Christ. 


Cu. 1} THE SECOND ARTICLE, 79 


place. By it men were solemnly set apart for three 
offices, that of the prophet, the priest, and the king. 
Thus Elisha was an “anointed” prophet (1 Kings xix. 
16); Aaron was an “anointed” priest (Exod. xxx. 29, 
30); Saul and David were “anointed” kings (1 Sam. 
x. 1; xii. 1, 13). But in the Person of our Lord the 
three offices met which were never conjoined in any 
other, and in Him every work of prophet, priest, and 
king found complete and harmonious consummation. 
With the unction of the Holy Spirit He was anointed 
at His Baptism to all these three offices, and He per- 

fectly fulfilled them. For, 

(i) As Prophet}: 

(a) He revealed? the Divine will and counsel to 
man*; and the manner in which God would 

be worshipped ! ; 


1 Προφήτης is used only in a secondary sense of the 
prediction of future events. Primarily it means (1) One 
who speaks openly before any one (Kurip. Bacch. 211; 
Plato, Phedr. 262 pv); then (ii) One to whom and through 
whom God speaks, (111) One who speaks for God and makes 
known His counsel and His will, and especially His pur- 
poses of salvation. Comp. Isai.i; Jer.i; Ezek. ii; 1 Cor. 
xiv. 3; Eph. ii. 20; iii. 5. 

2 “That one sentence, I have given them the words 
which Thou gavest Me (John xvii. 8), expresses the fulness 
of His revelation of Divine truth.” Westcott’s Revelation 
of the Father, and Comm. on John in loc. 

3 As the Prophet that should come into the world, 
Deut. xviii. 18, 19; John vi. 14; vii. 40; Acts iii. 22; vii. 
37. Our Lord not only speaks of Himself as a Prophet 
(Matt. xiii, 57; Luke xiii. 33), but also receives this 
name from others without contradiction (John iii. 2; iv. 
19; vi. 14; ix. 17; Matt. xxi, 11), and declares that He is 
come into the world to bear witness to the truth (John xviii. 
37); and the voice from heaven Hear ye Him (Matt, xvii. 
_ 5) proclaims distinctly that in this character He is raised 
far above Moses and Elias. 

4 God is a Spirit, and they that worship Him must wor- 
ship Him in spirit and in truth (John ἵν. 24), 


80 


᾿ 


i 


THE SECOND ARTICLE. [Prot 


(8) He published anew the law of nature, which 


men had corrupted, and the very knowledge of 
which was, to some degree, lost among them}, 
and announced the vindication of that Law at 
the Judgment Day?; 

He proclaimed that which He had seen and 
heard with the Father, and consequently spoke 
entirely according to the mind of the Father, 
nay, as it were, from the heart of the Father? : 
While the elder Prophets indicated only 
points of development in the preparatory Dis- 
pensation, He announced a new Dispensation 
of which He Himself was the head ; and while 
the main characteristic and distinctive feature 
of His testimony was His self-assertion’, He 
proved Himself mighty not in words only but 
wn deeds (Luke xxiv. 19). 


Thus was He a prophet as no other ever was. 
(ii) As Priest: 


(a) 


(8) 


He offered Himself as a propitiatory sacrifice 
for the sins of the whole world, and fulfilled 
all that was typical in the priesthood and 
victims of the Mosaic Law (Heb. vii. 24); 

He presented the one oblation of Himself, 
which was of the highest efficacy for obtaining 


1 See Butler’s Analogy, Part ii. chap. v. 

2 Matt. xxiv. xxv. 

* He is the Doctor doctorum, as 8. Augustine expresses 
it, cujus schola in terra et cathedra in c@lo est. -Serm. excii. 
Oosterzee’s Christian Dogmatics, p. 589. 

* Martensen’s Christian Dogmatics, pp. 299, 300; Lid- 
don’s Bampton Lectures, tv. Ὁ. 248. The power also of His 
Prophetic activity still continues. ‘The systems of all 
philosophers together have not been able to reform the 
street in which they lived; but His word has transformed 
the world.” 


Cu, 11.] 


(y) 


(δ) 


(iii) 
(a) 


(8) 


(y) 
(δ) 


THE SECOND ARTICLE. 81 


that remission of sins which man has ever 
craved! (Heb. ix. 26) ; 

Remaining a Priest for ever after the order of 
Melchizedek (Heb. v. 6), He continues the 
sacerdotal office by His intercession at the 
right hand of God and His application to men 
of the merits of His sacrifice ; 

He blesses men by turning them from their 
tmiquities (Acts 111. 26), and seals to them the 
issues of the reconciliation which He effected 
once for all by the blood of His Cross. 


As King: 

He has a Kingdom which is not of this world 
(John xviii. 36), and over it He reigns supreme ; 
He has founded a Church, over which He 
exercises an invisible government by His Spirit, 
and rules His people not only outwardly by 
precept, but inwardly by grace?; 

He vanquishes now the enemies temporal and 
spiritual of His Church and kingdom ; 

He will eventually triumph over all opposition 
to His cause, till the last Hnemy, even death, 
shall be put under His feet (1 Cor. xv. 26). 


Thus the title Messiah, the Christ, presents the Per- 
son of our Lord to us historically*, describes Him as 
One invested with a special character definitely realised 
in time, as the Prophet, Priest, and King of redeemed 
humanity. 


1 Pearson On the Creed, pp. 169, 170; Butler’s Analogy, 
11. ; Trench’s Hulsean Lectures, The perfect Sacrifice, p.177. 

2 Pearson On the Creed, p. 173; Bp Butler’s Analogy, 
Pt. x. Ch. 5; Martensen’s Christian Dogmatics, p. 315. 

3 Westcott’s Revelation of the Father, p. 18. 


M. Cc. r 6 


82 THE SECOND ARTICLE. [Peaks 


6. His only Son. Having thus seen what the word 
“Christ” imports we proceed to confess Him to be the 
only Son of God. Herein we follow the order of the 
great confession of 8. Peter. After he had declared our 
Lord to be the Christ he went on to add to this the Son 
of the living God (Matt. xvi. 16). The expression of the 
Western Creed “the only Son of God” is expanded 1 in 
the Eastern Symbol and becomes 


The Only-begotten Son of God, 
Begotten of His Father before all worlds. 


The Greek word povoyerns!, “only begotten,” ren- 
dered in Latin sometimes “unicus,” sometimes “uni- 
genitus,” distinguishes the unique Sonship of our 
Lord? from that of the sons of God who are so by 
adoption. In an inferior sense*, indeed, the term 
applies to Him as our Mediator: 


(i) On account of His conception of the Blessed 
Virgin by the power of the Holy Ghost 
(Luke 1. 35); 

(ii) On account of His designation to His office 
as Christ by the will of the Father ὐθκῦ x: 
34—36); 

(iii) On account of His being the first-begotten of 
the Father from the dead by the quickening 


1 The word is applied in the New Testament to the 
widow’s son at Nain (Luke vii. 12), to the daughter of Jairus 
(Luke viii. 42), to the lunatic boy (Luke ix. 38), to Isaac 
(Heb. xi, 17). 

2 As applied to our Lord it occurs only in the writings 
of 8. John. As John i. 14, δόξαν ws μονογενοῦς παρὰ 
πατρός: i. 18, 6 μονογενὴς υἱὸς (or Θεὸς) ὁ wy els τὸν κόλπον 
τοῦ πατρός, ἐκεῖνος ἐξηγήσατο: 1 John iv. 9, τὸν υἱὸν αὐτοῦ 
τὸν μονογενῆ ἀπέσταλκεν ὁ Θεὸς εἰς τὸν κόσμον, ἵνα ζήσωμεν 
δι᾿ αὐτοῦ. 


3 Pearson On the Creed, p. 189. 


σε, 1] - THE SECOND ARTICLE. 83 


power of the Spirit (Acts xii. 33; Rom. 1. 4; 
Col. i. 18); 

(iv) On account of His exaltation to heaven and His 
inheritance of the highest title in the family 
of God. 

But in a sense higher than all these the expression 
“the only-begotten Son of God” denotes His eternal 
generation from the Father, His pre-existence from all 
eternity in a nature different from that which He 
assumed at His Incarnation, even that Divine Nature, in 
respect to which He was 


Begotten of His Father before all worlds, 
God of God}, 

Light of Light 3, 

Very 3 God of very God *, 


1 Θεὸν ἐκ Θεοῦ. This is an addition to the original Con- 
stantinopolitan Creed. The preposition ἐκ is to be distin- 
. guished from ἀπό. ᾿Απὸ simply denotes the point from which 
aman starts. Ἔκ denotes that out of which he originates. 
The expression thus denotes not only that our Lord is God, 
but that He originated from God. 

2 The Gnostics spoke’ of Light as an emanation from 
Deity. Hence S. John says of our Lord that He was not 
simply φῶς but τὸ φῶς. Ἔν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς 
τῶν ἀνθρώπων (John i. 4). ‘Christ is God by being of God, 
Light by issuing out of Light,” Hooker, Eccl. Pol. v. liv. 2. 

3 ᾿Αληθινὸν Θεὸν ἐκ Θεοῦ ἀληθινοῦ. ᾿Αληθινός, verus, is tobe 
carefully distinguished from ἀληθής, verax. ᾿Αληθής denotes 
truth-speaking, and God is ἀληθής, inasmuch as He is true and 
cannot lie (John iii. 33). ᾿Αληθινός denotes true, real, in oppo- 
sition to what is fictitious and unreal. Hence our Lord says 
of Himself "Ey εἰμι ἡ ἄμπελος ἡ ἀληθινή (John xv. 1), and 
describes His Father to the Jews at Capernaum as giving 
τὸν ἄρτον ἐκ τοῦ οὐρανοῦ τὸν ἀληθινόν (John vi. 32), and God 
- Himself is spoken of as the true God as distinguished from 
false δ" ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν Θεόν (John 
xvii. 3). , Ξ 

4 Hence He could speak of God as His own “proper 
Father,” πατέρα ἴδιον ἔλεγε τὸν Θεόν (John v. 18), and 5. 


6—2 


84 THE SECOND ARTICLE. [ὃ τῇ: 


Begotten not made, 
Being of one substance! with the Father. 


These phrases, introduced into the Nicene Creed to 
counteract the Arian heresy respecting the Divine 
Nature of our Lord, indicate that the being of the Son 
is absolutely unique. He stands to the Father in a 
relation wholly peculiar. He is God’s “own proper 
Son,” the Only One to whom the title belongs, and that 
in a sense in which it could be applied to none other, 


Paul says of the Father that He spared not ‘‘ His own . 
proper Son,” τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο (Rom. viii. 32). ‘‘We 
are apt to say at first hearing that He is God though He is 
the Son of God, marvelling at the mystery. But what to 
man is amystery, to God is acause. He is God, not though, 
but because He is the Son of God.” Newman: Parochial 
Sermons, vi. 57. 

1‘Quoov’cws τῷ πατρί. Ομοούσιος, from duos, one and the 
same (comp. ὁμὸν γένος Hom. Il. xiii. 354; ὁμὸν νεῖκος ib. 
333), and οὐσία, substance or rather essence, denotes that the 
Son is of one and the same essence with the Father. The 
Arians at the Council of Nicea at first wished to decide that 
the Son of God is εἰκὼν τοῦ πατρὸς, ὅμοιος Te Kal ἀπαράλλακτος 
κατὰ πάντα τῷ πατρὶ Kal ἄτρεπτος καὶ ἀεί (Athan. De Decret. 
Syn. Nic. 20). This would not satisfy the Catholic party 
(see above p. 28); for a Being exalted to any conceivable 
height, and placed above the highest Archangel, is ‘‘ part- 
ed from the Divine Essence by a fathomless chasm,” 
and the Arians put between God and the Creature a 
subordinate God, which separated rather than united the 
infinite and the finite. They made a perfect revelation or 
manifestation of God impossible. The Nicene fathers met 
this by proclaiming the real and proper Godhead of the 
Son, that according to His higher pre-existent nature He 
was very and Eternal God, and consubstantial with the 
Father, so that ‘“‘that which we believe of the glory of the 
Father, the same we believe of the Son, without any differ- 
ence or inequality.” Proper Preface for Trinity Sunday. See 
Hagenbach’s History of Doctrines, i. 356; Dorner’s Person 
of Christ, Div. I. ii. p. 236; Liddon’s Bampton Lectures, pp. 
32, 435; Trench’s Hulsean Lectures, p. 170. 


Cn. IT] © THE SECOND ARTICLE. 85 


for He is not of a different nature from the Father, as 
are “all things visible and invisible,” whereof He is the 
Maker; nor is He of a merely similar nature and 
essence (ὁμοιούσιος), as one man resembles another 
without identity, but He is of one and the same nature, 
essence, and substance (ὁμοούσιος) with the Father}. 


7. The Pre-existence of our Lord as the Son of 
God is attested in Scripture alike (1) by His own 
self-witness, and (2) by the declarations of the 
Apostles. — 

(a) By His own self-witness :— 

(i) In His twelfth year He startles His parents in 
the Courts of the Temple with the question 
Wist ye not that I must be about My Father's 
business ? (Luke ii. 49)? ; 

(ii) After the miracle at the pool of Bethesda, 
replying to a charge of breaking the Sabbath, 
He declares My Father worketh even until now, 
and I work (John v. 17), thus distinctly 
advancing the claim to be the Son of God ", 


1 This is expressed fully in the Athanasian Creed where 
He is described as ‘‘ Deus ex substantia Patris ante secula 
genitus, perfectus Deus,” and ‘“‘ sequalis Patri secundum Diyi- 
nitatem.” 

2 Οὐκ ἤδειτε ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ εἶναί we; Or, as 
it may be rendered, “in my Father’s house.” Observe He 
already uses the unique expression ‘‘ My Father.” 

% That this was His claim is clear from the interpretation 
put upon the words by the Jews, who understood Him to 
mean that God was His Father in a peculiar sense (Πατὴρ 
᾿ tos), a~sense which could belong to no other person, and 
which implied equality of essence with God, tcov ἑαυτὸν 
ποιῶν τῷ Θεῴ (John y. 18). - So far from challenging the 
substantial accuracy of this interpretation, our Lord not 
only reasserts His previous declaration, but with solemn 
and reduplicated emphasis explains its transcendent im- 


port. 


86 THE SECOND ARTICLE. [Pr. II. 


(iii) On another occasion in the town of Caper- 
naum He said, All things have been delivered 
unto Me of My Father: and no one knoweth? 
the Son save the Father ; neither doth any 
one know the Father save the Son, and he to 
whomsoever the Son willeth to reveal Him 
(Matt. xi. 27) ; 

(iv) Again at Jerusalem during the feast of Dedi- 
cation, when the Jews ask Him plainly 
whether He is the Christ, He replies by 
referring them to His works which He did in 
His Father’s name, and then went on, J and 
the Father are one* (John x. 30). 

(v) Lastly in His solemn high-priestly prayer on 
the night before His Passion He said, And 
now, O Father, glorify Thou Me with Thine 
own self with the glory which I had with Thee 
before the world was (John xvii. 5). These 
words contain the most solemn assertion on 
the part of Christ of a pre-existent Godhead, 


* Literally were delivered (παρεδόθη). The aorist here 
used appears to call up the mystery of the Speaker’s 
pre-existence so frequently proclaimed by the Fourth Evan- 
gelist. 

2"Emvywooke, completely knoweth. This is the verb in 
each instance. The mutual knowledge which the Father 
and the Son possess of each other is complete, absolute, 
perfect, in extent no less than in depth. Comp. Luke x. 
21, 22. Keim calls this the great Sonship confession. 

3’Hyw καὶ ὁ πατὴρ ἕν ἐσμεν. I and the Father are one 
thing, one substance, not one Person. Contrast Gal. iii. 28, 
ἅπαντες γὰρ ὑμεῖς εἷς ἐστε ἐν Χριστῷ Ἰησοῦ, are one Man, one 
conscious agent, and Eph. ii. 15, ἵνα τοὺς δύο κτίσῃ ἐν ἑαυτῷ 
εἰς ἕνα καινὸν ἄνθρωπον. 5. Augustine remarks that the 
ἐσμεν refutes Sabellius, who denied the distinction between 
the Father and the Son, while ἕν refutes Arius, who denied 
the equality in nature and essence. 


Cu. II.} THE SECOND ARTICLE. 87 


that He had existed not only before the 
foundation of the world, but as the Son of the 
Father, and that the glory for which He 
prayed was the glory, which had been pos- 
sessed by Him in His pre-incarnate state of 
an original, essential, and eternal Sonship 1. 


(8) By the declarations of the Apostles :—Thus 


(i) 55. Paul repeatedly calls Him the Son of God 
(2 Cor. i. 19; Eph. iv. 13), and affirms that 
when the fulness of time was come (od sent 
forth His Son (Gal. iv. 4)? ; 

(ii) S. Peter in the opening of his first Epistle 
writes, Blessed be the God and Father of our 
Lord Jesus Christ (1 Pet. i. 3), and recalls in 
the second Epistle the Voice from the ex- 
cellent glory on the occasion of the Trans- 
figuration, This is my Beloved Son, in Whom 
I am well pleased (2 Pet. i, 17). 

(iii) S. John in his Epistles repeatedly designates 
Him as the Son of God (1 John i. 3, iii. 23), 
and affirms that whosoever shall confess that 
Jesus is the Son of God, God abideth in him 
and he in God (1 John iv. 15), and that God 
gave unto us eternal life, and this life is in His 
Son (1 John ν. 11), 

1 In further proof we may cite (1) The Voice from heaven 
on the occasion of His Baptism (Matt. iii. 17; Luke iii, 22) ; 
(2) the same Voice on the Mount of the Transfiguration 
(Matt. xvii. 5; Mark ix. 7). For His pre-existence before 
John the Baptist, see John i. 15 πρῶτός μου ἦν, and before 
Abraham, see John viii. 58, πρὶν ᾿Αβραὰμ γενέσθαι, ἐγώ εἰμι. 

Comp. also Rom. i. 3,4; 1 Thess, i. 10. 

3 An expression which at once recalls the language of the 
fourth Gospel, and instinctively suggests that He who is 
Himself ‘‘the Life” was, from all eternity, the same personal 


Being with the Logos, who was in the beginning with God 
and was God (John i. 4). 


88 THE SECOND ARTICLE. [Pol Ey. 


Other passages might be quoted, but these will 
suffice to confirm the position that He Who in the 
beginning, before all worlds, was the Word, is the 
Eternal Son of God in a sense absolutely peculiar to 
Himself, being of one essence with the Father, very and 
eternal God. 


8. Our Lord. Moreover the Eternal Son of God 
is in the Nicene Symbol entitled “Lord,” and in the 
Western Creed “Our Lord.” This is not a descriptive 
adjunct to the title of Christ, but itself a proper appel- 
lation, and singly and separately taken means Him 
only!, The Greek word for Lord, Κύριος, is applied in 
Scripture: . 

(1) To all species of dominion’ existing amongst 
men ; 

(2) In its eminence of signification to the Supreme 
“King of kings and Lord of lords,” and that 

(2) As a characteristic description of God in 
respect to Dominion and All-sufficiency ; 

(Ὁ) As the Greek translation of the name 
Jehovah, under which the self-existent Deity 
was divinely revealed to Moses. 

The term “ Lord” is indeed attributed to the three 
Persons in the Trinity, for “the Father is Lord, the 
Son is Lord, and the Holy Ghost is Lord?.” Yet gene- 
rally speaking in theological language it is applied to 
the Second Person in the Trinity. It is applied to Him 


(i) Ln the eminent sense of Jehovah :— 


(a) Thus the declaration of the Angels to the 
Shepherds is Unto you is born this day in 


1 Translating respectively the titles ‘J7N% Adonai, and 
WY Shaddai, Pearson On the Creed, p. 269. 

2 “Dominus Pater, Dominus Filius, Dominus et Spiritus 
Sanctus.” Athan. Creed. 


Cu. II.) 


(8) 


THE SECOND ARTICLE. 89 


the City of David a Saviour which is Christ 
the Lord (Luke ii. 11). 


Again Christ Himself, addressing Himself to 
the Jews, who were indignant at His making 
Himself greater than Abraham and the 
prophets, affirms, Verily, verily I say unto 
you, Before Abraham was 1 Am (John viii. 
58)!. He says not “Before Abraham was, I 
was,” but 1 AM. He claims not merely 
pre-existence, but a consciousness of eternal 
being?. He is the 1 Am of ancient Israel. 
He knows no past, as He knows no future ; 
He is unbeginning, unending Being: He is the 
Eternal ‘“‘Now.” By these awful and signifi- 
cant words He claims the incommunicable 
Name of the Eternal Self-existent Jehovah, 
who revealed Himself by this title to Moses 
at the burning bush (Exod, iii. 14). 


(ii) Jn the descriptive sense of dominion, which is 


not only consistent with the higher meaning of 
Jehovah, but presupposes it. Hence in the 
Western Symbol we say that He is our Lord. 
This He is 


(1) by the original right of Creation :— 


He is Lord of all, saith 8. Peter (Acts x. 36), 


. of all things and of all persons, and He. 


must be so, Who, being the Divine Word, 
made all things as God, and to Whom all 
power is given as Man (1 Cor. xy. 27) ; 


1 TIpty’ABpadu γενέσθαι, Ἐγώ εἰμι, before Abraham came 
into existence I am. 
2 See Liddon’s Bampton Lectures, p, 190; Hooker, F. P., 


v. 53, 4. 


90 THE SECOND ARTICLE. [Pr. Il. 


(2) by the acquired right of Redemption :— 
By taking on Him our Nature, He has 


bound us especially to Himself as His by a 
threefold right :— 


(a) That of Conquest, for we have been rescued 
by Him from the powers of Darkness under 
which we had been before detained, while 
He has blotted out the handwriting that 
was against us and nailed it to His Cross 
(Col. ii. 14). 

(8) That of Purchase, for He hath bought us 
with a price so that we are not our own, 
but His, even the price of His own precious 
Body and Blood (1 Cor. vi. 20). 

(y) That of Obligation, for we have bound our- 

selves to His service in our Baptismal 
engagement, and are pledged to fight under 
His banner against sin, the world, and the 
flesh. 

And thus He has become “our Lord” in a nearer and 
more intimate sense than He was by being our Creator 
and Preserver. 

9. By whom all things were made. The Second 
Article of the Creed in the Nicene Symbol, after stating 
our belief in the pre-existent Deity of the Son and the 
fact that He is “Lord,” emphasizes in its concluding 
clause the truth that through Him all things were made. 
For, as we have already seen, 

(1) It is the teaching of S. John that by the 
pre-existent Word all things were made and 
apart from! Him not even one thing was made 
that hath been made (John i. 3). 


1 Χωρὶς αὐτοῦ κεαραγὲ from Him. Comp. John xv. 5, χωρὶς 
ἐμοῦ ov δύνασθε ποιεῖν οὐδέν. 


Cx. ΤΠ] | THE SECOND ARTICLE. 9] 


(2) It is the teaching of S. Paul that all things 
have been created through the Son and unto 
Him, that He is before all things and in Him all 
things consist (Col. 1. 16—18). 

(3) It is the teaching of the Epistle to the Hebrews 
that the Son upholds all things by the word of 
His power (Heb. i. 3). 

Hence we infer that while the Father is the one 
spring and source of all finite being, the Second Person 
in the Trinity is (1) the Instrumental Cause of Creation’, 
(2) the Perpetual Support of Creation, (3) the Unifying 
Principle of Creation®, (4) the Ultimate Purpose of 
Creation*, and ‘Through Him, as the Mediatorial 
Word, the universe has been created, and unto Him it 
is tending. In Him is no before or after. He is pre- 
existent and self-existent before all the worlds, and in 
_Him as the binding and sustaining power, universal 
nature coheres and consists*.” This thought carries 


1 The Mediatorial function of Christ in the Church is 
always represented by 8. Paul as flowing from His Media- 
torial function in the world of nature. ‘ With ourselves 
this idea has very much retired into the background. 
Though in the Creed common to all the Churches we 
profess our belief in Him, as the Being ‘ through whom all 
things were created,’ yet in reality this confession seems to 
exercise very little influence on our thoughts. And the loss 
is serious. How much our theological conceptions suffer 
in breadth and fulness by the neglect, a moment’s reflection 
will show. How much more hearty would be the sympathy 
of theologians with the revelations of science and the 
developments of history, if they habitually connected them 
with the operation of the same Divine will, who is the 
centre of their religious aspirations, it is needless to say.” 
Bp Lightfoot’s Introduction to the Epistle to the Colossians, 

. 116. 


2 As all things were δι αὐτοῦ (see Eph. iii. 9), so they 
were els αὐτόν. Whitelaw’ 5 Divinity of Jesus, pp. 102—104. 
3 Τὰ πάντα ἐν αὐτῷ συνέστηκεν, Col.i. 17, 7 Him all things 


92 THE SECOND ARTICLE. [Pr. II. 


with it a great consolation and is a great source of 
strength. There is a grave in an Alpine village of one 
who died upon the Riffelhorn, and it is marked with 
the inscription: “It is I, be not afraid.” That is the 
Christian attitude towards the forces of the natural 
world}, They are in the Hands of Him, through Whom 
all things were made, and He is none other than Jesus 
Christ our Lord. 


hold together, cohere. He impresses upon creation that 
unity and solidarity which makes it a cosmos instead of a 
chaos. ‘‘ Thus, to take one instance, the action of gravi- 
tation, which keeps in their places things fixed, and regulates 
the motion of things moving, is an expression of His mind.” 
See Bishop Lightfoot’s note on Col. i. 16, 17. 

1 Tllingworth’s Sermons in a College Chapel, p. 64. 
‘“‘For Christians the facts of nature are the acts of God. 
Revelation relates these facts to God as their Author, science 
relates them to one another as integral parts of a visible 
order. Religion does not tell us of their inter-relations, 
science cannot speak of their relation to God.”’ Yet ‘the 
religious view of the world is infinitely deepened and 
enriched, when we not only recognise it as the work of God, 
but see with 5. Athanasius in the immanence of the 
Divine Logos the explanation of the adaptations and 
unity of nature.” Aubrey Moore’s Science and the Faith, 
p. 186. 


-- 


CHAPTER III. ᾿ 


THE THIRD ARTICLE. 


ApostLes’ CREED. | NIcENE CREED. 
Qui conceptus est de Spiritu Tov de’ ἡμᾶς τοὺς ἀνθρώπους, 
Sancto, καὶ διὰ τὴν ἡμετέραν σωτη- 
Natus ex Maria Virgine. | play}, 
κατελθόντα ἐκ τῶν οὐράνων, 
| καὶ σαρκωθέντα 
| t 
| ἐκ Πνεύματος ᾿Αγίου καὶ 
| Μαρίας τῆς Ἰ]αρθένου, 
| καὶ ἐνανθρωπήσαντα. 


ATHANASIAN CREED. 
Perfectus Homo, ex anima rationali et humana carne 
subsistens. 
Qui licet Deus sit et Homo, non duo tamen, sed unus 
est Christus. 
Unus autem, non conversione Divinitatis in carnem, 
sed assumptione Humanitatis in Deum. 


1. Connection. Hitherto the Creed has dwelt upon 


the original glory and the Divine Nature of the Eternal 


Son. It now proceeds to deal with the adorable mystery 
of His voluntary Humiliation, which He underwent 


_ 1 The phrase διὰ τὴν ἡμετέραν σωτηρίαν first occurs in 
the Creed of Eusebius recited at Nicwa. The full phrase 
δ ἡμᾶς rods ἀνθρώπους καὶ dia τὴν ἡμετέραν σωτηρίαν is 
first found in the Creed of Epiphanius, a.p. 373. See 
Heurtley, De Fid. et Symb., p. 14. The expression pro 
salute nostra occurs in the Athanasian Creed, but there 
it is connected solely with the Passion. 


94 THE THIRD ARTICLE. [Pr. II. 


“for us men and for our salvation,” and to treat of 
what He has done and suffered, what He continues to 
do still, and will do hereafter for the race of mankind. 
And first it deals with His Incarnation, or His taking 
upon Him our nature. 


2. The Promise of Redemption. . The Apostles’ 
Creed simply states the fact of the Incarnation. The 
Nicene Creed adds that it was “for us men and for 
our salvation.” It thus carries us back to the time 
when man, through the transgression of our first 
parents, fell from his high estate into captivity under 
sin and death (Rom. v. 12), and seemed to have frus- 
trated the very purpose of his creation. But dark as 
was the hour, the Fall was illumined by the hope of 
. restoration. Even then it was promised that the 
triumph of the.Tempter should not be complete and 
final, that the seed of the woman should bruise the ser- 
pents head (Gen. iii. 15). As first made known to 
man this Promise did little more than! assure him of a 
future interposition in his behalf. It did not inform 
him whether his Redeemer should be one or many, the 
collective race or a single deliverer2. Ag time, how- 
ever, went on, its meaning was made more plain. 
Dark as might be the clouds that seemed to overhang 
the destinies of mankind, the Light of this Promise 
never forsook them. In obscure tradition or in deeper 
prophecy, in the solemn admonitions of the seer, or in 
the cheering annunciations of the Psalmist, the Lord 


1 “Since religion cannot so much as exist without 
hope, the earliest intimation of Prophecy was adapted to 
the support of that essential feeling in the heart of man. 
It was clearly a promise of relief, an antidote to perfect 
despair.”? Davison On Prophecy, p. 51; Kurtz, History of 
the Old Covenant, i. p. 49. 

? Orelli’s Old Testament Prophecy, pp. 88, 89. 


Ca. ὙΠΠῚ - THE THIRD ARTICLE. 95 


went before men by day in a pillar of cloud, and by 
night in a pillar of fire to give them light!. Through 
one of the sons of Noah the promise was restricted to 
the race of Shem (Gen. ix. 27). Through Abraham to 
a particular nation, that of his descendants, the Jews 
(Gen. xii. 3). Through Judah to a particular tribe (Gen. 
xlix. 10). Hitherto no personal trait of a Redeemer had 
been given. Hope had been centered successively on a 
race, a nation, a tribe. The first personal idea began 
with Moses. When the people fled away from the terrors 
of Sinai, the Jewish lawgiver predicted the coming of a 
greater Prophet and a mightier Mediator (Deut. xviii. 
13—19). When the sceptre rose from Judah, and David 
sat upon his throne, he himself spoke of the appear- 
ance of a greater King (Psalm ex. 1, 2), of One Whom 
he calls his Lord, Who should sit upon his throne, and 
of Whose Kingdom there should be no end*. When 
.the nation for its sins went into captivity, the very 
sadness of the discipline of that mournful period served 
to correct the popular idea of the Messiah, and the 
“Son of David” gave place in the writings of Daniel to 
the wider title of “the Son of Man” (Dan. vii. 13). 


3. The Pre-existent Logos. All this while the 
pre-existent Word‘, the Eternal Son of God, had been 
pleased in His tender love towards mankind to regard 
Himself as the One who was to come in and through 
history. He had prepared beforehand the conditions 


1 See Bishop Forbes On the Nicene Creed, p. 163. 

5 For the reading of Onkelos, Dilatet Deus Japheth; 
et habitare faciat gloriam suam in tabernaculis Sem. See 
~Westcott’s Introduction to the New Testament, p. 93, n. 

3 Comp. Psalms ii, xlv, ex, and see Westcott’s Intro- 
Εν to the New Testament, p. 87; Davison On Prophecy, 
p. 205. 

4 The Λόγος ἄσαρκος, the pre-incarnate Word. 


96 THE THIRD ARTICLE. _ [Pv. IL. 


under which this revelation of His infinite Love should 
take place. He had trained the Elect Nation and given 
it the moral Law and a system of typical sacrifices 3, 
The announcements and foreshadowings of Him con- 
tained in the Old Testament were the continuous 
unfolding of His own self-delineation. They were a 
continuous coming. He, the Eternal Word, had pre- 
sented Himself to the vision of Patriarchs and Prophets 
in the form of His future incarnation. He had imaged 
Himself beforehand in elect sons of men under the Old 
Covenant, and had realised beforehand some features 
of the Being, whose entire divine and human fulness 
He purposed to express in the revelation of Himself. 
He had caused it that each crisis in the nation’s his- 
tory should bring the promise within narrower limits, 
and illustrate it with fresh details‘. 


4. The fulness of time. At length “the fulness 


1 See Martensen’s Christian Dogmatics, p. 238; Mason’s 
Faith of the Gospel, p. 110; Westcott’s Revelation of the 
Father, pp. 19—24. 

2 Moreover we may say with reverence that He had so 
ordered it that, what the Law was to the Jewish nation, that 
Philosophy should be to the Hellenic mind. ‘‘ Philosophy,” 
says Clement of Alexandria, ‘“‘was a schoolmaster to 
bring the Hellenic mind,” as the Law the Hebrews, ‘‘to 
Christ.” Philosophy therefore, was a preparation, paving 
the way for him who is ‘perfected in Christ ;” προηγου- 
μένως τοῖς "EX\now ἐδόθη τότε, πρὶν ἢ τὸν Κύριον καλέσαι καὶ 
τοὺς "E\\nvas’ ἐπαιδαγώγει γὰρ καὶ αὐτὴ τὸ ᾿Εἰλληνικόν, ὡς ὁ 
νόμος τοὺς Ἑβραίους εἰς Χριστόν. Clem. Alex. Strom, i. 5. 

3 «When the Messiah is called the King, Shiloh, the 
Shepherd, the Light, the Redeemer, the Angel of the Cove- 
nant, the Angel of the Face of God, the Angel of God, 
Michael, the Servant, we detect varying anticipations of 
His ministerial or redemptive work.” Liddon’s University 
Sermons, Series i. p. 199. ᾿ 

4 See Westcott’s Introduction to the New Testament, 
p. 153. 


Cu. ΠῚ] ΤῊΕΞ THIRD ARTICLE. 97 


of time!” arrived. That which had been so long pre- 
dicted, that which had been the hope of ages, was 
realised, and the promised Deliverer, “the Daysman” of 


1 To πλήρωμα τοῦ χρόνου, Gal. iv. 4. See Bishop Light- 
foot’s Commentary on this verse. The time predetermined 
in the counsels of God as the right and proper time when 
the whole course of preparation both for Jew and Gentile 
was complete, This ‘‘fulness of time” applies to the 
world, (1) Politically. The Temple of Janus was shut, 
there was peace throughout the Roman Empire, and it was 
now subject to one man; while one language, the Greek, 
was spoken throughout its wide extent, and could be a 
vehicle of communication alike in the East and the West, 
when borne along the vast network of roads with which 
the busy practical Romans had covered the Empire. (2) 
Socially. The world stood self-convicted of its*impotency 
to regenerate itself; the misery of the masses, the horrors 
of slavery, the gladiatorial shows, the degradation of 
woman, the prevalence of sensualism in its most degrading 
forms, all proved that neither art nor science, literature 
nor philosophy could raise man to his true level. Each 
and all had been tried in vain. (3) Religiously. The Law 
had done for the Jew its educational work, it had deepened 
the conviction of sin, but had proved itself unable to bring 
him nearer to God. The blossoms of pagan worship were 
found to be sterile, and had fallen to the ground from the 
unproductive tree of nature worship. Heathenism had 
reached the highest eminence with respect to the culture 
of the intellect, but it had failed to satisfy the wants of 
man’s moral and religious nature. It had in vain invoked 
the aid of magical rites, illusory mysteries, the arts of 
jugglers, and the frauds of astrologers (Chaldei, Mathe- 
matici). The great famine of the heathen world had 
reached its height. The Prodigal had come to the husks, 
Πᾶν εἶδος κακίας διεξελθοῦσα ἡ φύσις ἡ ἀνθρωπίνη ἐδεῖτο 
θεραπείας, Theophylact. ‘‘ Omnia sceleribus ac vitiis plena 
sunt; plus committitur, quam quod possit coercitione 
sanari,’’ Seneca De Ira, ii. 8. See Gieseler, Church History, 
i. 31 n.; Pressensé, The Redeemer, Disc. iv; Neander’s 
Introductory Chapter to his Church History, Vol. 1; see 
also a striking passage in Liddon’s University Sermons, 
Series i. pp. 211—213. 


my 


M. C. 


98 THE THIRD ARTICLE. [Pr. II. 


the human 1ace, appeared. He who from all eternity 
had been begotten of the Father, and was “very and 
eternal God,” willed to come down from heaven, willed 
to be born! into this our world, and taking upon Him our 
flesh, to become Emmanuel, God with us (Matt. i. 23 ; 
Heb. ii. 14). During His pre-existence He had been 
the essential, now in the fulness of His love He would 
become the actual, Mediator between God and the 
creature. He would be at once the Son of God and the 
Son of Man. But since the taint and corruption of our 
nature descends to all men who are born in the ordi- 
nary course of the offspring of Adam, it was not 
possible that He could be conceived like other men. 
The secret power, therefore, and operation of the Holy 
Ghost, who in the beginning brooded over the waters 
and awoke order out of chaos and life out of death 
(Gen. 1. 2), caused that the eternal Son of God should 
in a way unknown and unexampled be born into this 
our world, and appear as: Man amongst the sons of 
_ men, though free from any spot of sin?. 

5. Conceived by the Holy Ghost. The word of 
prophecy? had foreshadowed that He should be con- 
ceived of a pure Virgin. Accordingly the Spirit, who is 
emphatically “the Giver of life*,” brought it about by 

1 «« Opportunitate temporis, quando voluit, quando scie- 
bat, tune natus est; non enim nolens natus est. Nemo 
nostrum quia vult nascitur, et nemo nostrum quando vult 
moritur. Ille quando voluit natus est. » §. Augustine 
Serm. ad Catechumenos, ¢, Vili. 

2 The dogma of the immaculate conception not only 
exempts the Blessed Virgin herself from original sin, and 
therefore from the common need of salvation, but ‘‘ by so 
doing insulates our Lord Himself from direct touch with 
the sinful world.’’ Mason’s Faith of the Gospel, p. 131. 

3 See Isaiah vii. 14; viii. 8, 10. 

4 πὸ Πνεῦμα τὸ ζωοποιόν, Article viii. Πνεῦμα ἅγιον ἐπε- 
λεύσεται ἐπὶ σέ, καὶ δύναμις ὑψίστον ἐπισκιάσει σοι (Luke i. 35). 


Cx. ΠΙ1.] THE THIRD ARTICLE. 99 


the exercise of Divine Power that a Jewish maiden 
should, without the natural agency of any human father 
whatever, become the mother of One, who was at once 
“the Babe of her bosom and the God of her immor- 
tality.” The maiden thus preeminently favoured, 
Mary, or Miriam, was the cousin of Elisabeth, the 
mother of John the Baptist. Sprung from the royal 
tribe of Judah and of the lineage of David, she was 
espoused to a man whose name was Joseph, who 
was also of Davidic descent (Luke i. 32; Rom. i. 3). 
But before she was married to him, while living at 
Nazareth, a town in northern Galilee, she was visited 
by the angel Gabriel, who announced that the Holy 
Ghost should come upon her, and the power of the Highest 
should overshadow her, and that that which was to be 
born of her should be called holy, the Son of God (Luke i. 
35)". In meek submission to the Divine Will she 
humbly accepted the supernatural dignity in store for 
her, and gave herself up-to be the instrument of the 
Divine counsels, saying, Behold the handmaid of the 
Lord ; be it unto me according to thy word (Luke i. 38). 
Thus it came to pass that He, who is very God, con- 
descended to be “conceived of the Holy Ghost3,” and 
so far from “abhorring the Virgin’s womb4,” deigned to 

? See Archer Butler’s Sermons, Series ii. Ρ. 259. 

2 See the Revised Version in loc. 
_ 5 This form “Qui conceptus est de Spiritu Sancto” 
is first met with in a sermon ascribed to S. Augustine, de 
Tempore 119. It does not occur again till we find it in 
the Creed of Eusebius Gallus in the vith century. The 
older forms are ‘‘ Qui natus est de Spiritu Sancto ex Maria 
Virgine,” or “ Qui natus est de Spiritu Sancto et Maria Vir- 
gine.” The original Nicene Formula simply stated that 
our Lord came down and was incarnate. The Constanti- 
nopolitan Symbol added the words ἐκ Πνεύματος ᾿Αγίου καὶ 
Μαρίας τῆς Παρθένου. 

* By taking His human flesh from the flesh of the Virgin 


7—2 


100 THE THIRD ARTICLE. (Pr, Ti: 


take unto Him of her substance the simplest original 
element of man’s nature before it came to have any 
personal human subsistence. And so as in the be- 
ginning woman was formed out of man by Almighty 
Power, so now, by a like mystery, but by a reverse 
order, the new Adam was formed, not as the first 
Adam out of the dust of the ground, lest He should 
miss the participation with us in a common nature, 
but from a woman, that, as “her seed,” He might 
‘“‘bruise the Serpent’s head 3, 


6. Born of the Virgin Mary. Moreover passing 
through all the stages necessary to maturity, He was 
born of her into this our world, even as other children 
are born. This overwhelming event, the wonder of 
heaven and earth, took place not at Nazareth, but at 
Bethlehem, a village of Judzea and the birthplace of 
David. Thither the Holy Virgin had gone up with her 
husband Joseph in consequence of the decree of the 
Roman emperor Augustus that the whole world should 
be taxed (Lk. ii. 1). While they were there, the Hour 
long ago foreseen in the counsels of eternity arrived. 
The days were accomplished that the Virgin should be 
delivered, and she brought forth her firstborn Son, and 


Mary He sanctified in the eyes of all the world and ennobled 
that Motherhood which had before been accounted only 
woman’s mark of inferiority and weakness, Thus Mother- 
hood has been made sacred, and woman has come to be 
honoured for the sake of it. 

1 Hooker Eccl. Pol., vy. 53, 3. ‘The everlasting Word 
did not select some particular man and dwell in him. He 
took into His infinite essence man’s nature in all its com- 
pleteness, making it so completely His own that it was no 
other than His, as really as His Divine Nature, or His 
Eternal Sonship, or His perfect likeness to His Father.” 
Newman’s Parochial Sermons, vol. ii. p. 31. 

2 See Archer Butler’s Sermons, Series ii. p. 256. 


Cu. III.] © THE THIRD ARTICLE. 101 


wrapped Him in swaddling clothes, and laid Him in a 
manger (Luke ii. 6, 7). Thus “in great humility!” He, 
who was with the Father before all worlds, was pleased 
to be conceived and born. Remaining the only-begotten 
Son of God He condescended in His miraculous love to 
take our humanity into indissoluble? union with His 
Divine Nature, to become the Son of Man, “mortal, but 
not a sinner; heir of our infirmities, not of our guilti- 
ness ; the offspring of the old race,” yet “the beginning” 
of the new “creation of God*”. 


7. And was made Man. To describe the Incar- 
nation, the union of the Godhead with human nature, 
the Nicene Creed employs two words. It affirms that 
our Lord “was incarnate+,” and that He “was made 
man.” 


1 Collect for the First Sunday in Advent. 
2 Filius, qui est Verbum Patris,...in utero Beate Virginis 
.ex illius substantia naturam humanam assumpsit ita ut 

duz nature divina et humana, integré atque perfecté in 
unitate persone, fuerint inseparabiliter conjuncte. Art. 
li. of the xxx1x Articles. Inseparabiliter, never to be divided, 
dissolved, or separated. ‘*This mystery of the union of 
God and Man is a mystery for everlasting. As there ever 
has been, and ever will be, the Eternal Son of God, so will 
there ever remain the Eternal Son of Man. This blessed 
Union is incapable of dissolution; our immortality is 
suspended on its continuance.”’ Archer Butler’s Sermons, 
i. p. 73. 

3 Newman’s Par. Sermons, ii. pp. 31, 32. 

4 Σαρκωθέντα. Incarnatus est. The verb capxéw is only 
known in Ecclesiastical writers. In S. John i. 14 we read 
Ὁ Λόγος σὰρξ ἐγένετο, Verbum caro factum est, Vulg. Comp. 
1 John iv. 2, ἐν σαρκὶ ἐληλυθότα; 2 John 7, ἐρχόμενον ἐν 
σαρκί. ‘Humanity from the side of its weakness and 

~dependence and mortality is naturally described as ‘flesh.’ 

In this respect ‘flesh’ expresses here human nature as a 

whole regarded under the aspect of its present corporeal 

embodiment, including of necessity the ‘soul’ and the 

‘spirit,’ as belonging to the totality of man.” Westcott 
~ on John i. 14. 


102 THE THIRD ARTICLE. [Pr. IL. 


(1) He was incarnate :— 

The Greek verb here employed does not occur 
in the New Testament, but it was suggested by 
the words of 8. John, The Word became flesh 
(John i. 14). It is not said that He took to Him 
a “body1,” but that He took “flesh.” The word 
“flesh” marks His humiliation, and at the same 
time indicates that, in opposition to those who 
held that He was a phantom?, that He took the 
whole nature of man into Himself, with its weak- 
ness, dependence, and mortality. _ 

(2) He was made Man. 

By the action of the Creator Spirit upon the 
blessed Virgin, He, who was from all eternity 
became Man*, The expression deserves all atten- 


1 Σῶμα. ‘There might have been a σῶμα without flesh, 
σάρξ, and there might have been the form of a man and yet 
no odpé”’ (Luke xxiv. 89). Plummer on 8. John 1. 14. 

2 The Docete. In opposition to their tenets 5. John 
asserts that ‘‘the Word’ became terrestrial and material. 
“The expression marks His connection with man and the 
material world. All things became through the Word, and 
by His own will He became that which first became through 
and in Him.” Westcott on John i. 14. 

3° EvavOpwrycavra. This verb ἐνανθρωπέω is nowhere 
found in the New Testament. But it occurs in Ecclesi- 
astical writers, and from it comes the Greek word for 
Incarnation ἐναν θρώπησις, besides which are used the words 
σάρκωσις, σωμάτωσις, θεοφανεία, and in Latin incorporatio, 
inhumanatio. But it is founded on the words of 5. John, 
ὁ Λόγος ἐσκήνωσεν ἐν ἡμῖν, ‘‘tabernacled amongst us,” or ‘in 
our midst.” It is to be observed that it is not said of our 
Lord that He became ἀνήρ, but ἄνθρωπος. ᾿Ανήρ, the Latin 
‘‘vir,” denotes man as opposed to woman. “Av@pwros 
‘‘homo,” denotes man universally as opposed to the animal 
kingdom. This in the early Western Church was expressed 
by the term ‘‘suscipere hominem,” never “‘suscipere virum,”’ 
and at a later period by the term ‘‘assumere humani- 
tatem.” 


Cu. Ill.) - THE THIRD ARTICLE. 103 


tion. It serves to contrast the Incarnation with 
the earlier “Christophanies,” which were partial, 
visionary, and evanescent. But it indicates also 
the true nature’ of the humanity, in which He 
appeared amongst men. Son of @ man He was 
not, Son of Man? He was. He took the manhood 
into God, the manhood as including all that 
belongs to the essence of man. 


8, SonofMan. Remaining perfect God He became 
“perfect Man.” His humanity was universal, not indi- 
vidual. For us, it has been observed*, Humanity is 
broken up into fragments by sex, race, time, and the 
varied circumstances of our mortal life. Sex divides 


1 «« With the loss of the true human nature, the life of 
Christ readily becomes an idea instead of a fact, a myth or 
poem, the details of which may be as unreal as those of 
. the romantic life of Buddha.” Bp of Salisbury’s Bampton 
Lectures, p. 84. 

2°O vids τοῦ av@pwrov. This title, which Christ so 
commonly gave Himself, was essentially a new title. See 
. Westcott on 8. John p. 33; and comp. Matt. xii. 32; xiii. 41; 
xvi. 13 &c. “Our Lord did not mean by it that He merely 
claimed as applicable to Himself Daniel’s great prophecy of 
Messiah coming in the clouds of Heaven (Dan. vii. 13); He 
did not merely tell that He claimed to be truly a member of 
the race among which He tarried, and which He yearned to 
save. He meant that He was the Man of men; the central, 
the representative Man; the one Man in whom humanity 
was not dishonoured, in whom the Creator could behold it 
as He had meant it to be. In the same sense S. Paul calls 
Him the second Adam, 1 Cor. xy. 45.” Liddon’s Advent 
Sermons at S. Paul’s, i. 169. Dr Westcott observes that the 
passages in which the title ‘‘Son of Man” is found in the 


εν Synoptic Gospels may be grouped into two great classes: 


(1) those which refer to the earthly work of the Lord in 
the time of His Humility; and (2) those which refer to His 
second coming in glory. It is not found in the discourses 
after the Resurrection. 

% See Westcott’s Historic Faith, p. 62. 


104 THE THIRD ARTICLE. [Proih 


humanity into two great divisions, masculine and 
feminine. Race parts it into multiplied and divergent 
sections. Time divides it into the men and nations of 
the present, and the men and nations of whom nothing 
remains save their names and their memories, and in 
many cases not even these. Outward circumstances 
produce the most varied conditions of life ; we see the 
monarch on his throne, the slave in his bonds, the 
peer in his castle, the pauper in his hut. We cannot 
conceive of humanity except as existing in fragments, 
severed and divided. All this tends to prevent our 
grasping the perfection of our Lord’s Humanity. But 
in Christ, first of all, there is no place for male! or female 
(Gal. 111. 28), for whatever there is in man of strength, 
of heroism, of sternness, of justice, whatever there is in 
woman of tenderness, of sensibility, of purity, of insight, 
is found in Him*. In Christ, again, all distinctions of 
race disappear. In Him, writes 8. Paul, there is no 
place for Jew or Gentile* (Gal. 111. 28), there is no place 


1 Οὐκ ἔνι ἄρσεν καὶ θῆλυ, Gal. ili. 28. Ἔνι, as thus 
accentuated, is a verb for évecort=‘‘ there is no room for,” 
‘*there is no place for.” The verb negatives not merely 
the fact but the possibility. Not only does the distinction 
not exist, but it cannot exist. There is no place for aught 
of male or female. See Bp. Lightfoot in loc. 

2 See a Lecture of Goldwin Smith’s on Some Supposed 
Consequences of the Doctrine of Historical Progress, p. 15, 
1861, and Appendix to Westcott’s Historic Faith, pp. 229— . 
234. 

8 «The Christian Type of Character seen in our Lord, if 
constructed by human intellect, was constructed at the 
confluence of three races, the Jewish, the Greek, and the 
Roman, each of which had strong national peculiarities of 
its own. A single touch, a single taint of anyone of these 
peculiarities, and the character would have been national, 
not universal; transient, not eternal...The chances were 
infinite against its escaping any tincture of the fanaticism, 
formalism, and exciusiveness of the Jew,—of the political 
pride of the Roman—of the intellectual pride of the Greek. 


ση. 1] = THE THIRD ARTICLE. 105 


for barbarian or Scythian' (Col. iii, 11). He unites at 
once the highest and the lowest types of humanity, and 
all men find in Him their true ideal?. Once more, in 
Him there is neither past nor present. The contact of 
Him, who is from all eternity, with this mortal life of 
ours, has elevated humanity above the accidents of 
things temporal, and He is the Head of the Body now 
for all nations, as much as He was for those of S. 
Paul’s day*. Lastly, external circumstances, with the 
social distinctions they involve, are annihilated in Christ. 
In Him there cannot be cirewmeision or uncircumcision, 
bondman or freeman (Col. iii. 11). Neither religious 
caste nor social prerogative has any existence in Him, 
or can separate us from Him, who remaining the Son of 
God from all eternity, became the Son of Man in time, 
and is Ad/ in αἰ} (Col. iii. 11). 


9. The Principal Heresies. The Incarnation of 
the Son of God, the conjunction of the Divine and the 
Human, is “the mystery of mysteries, the wonder of 
heaven and earth, each alike astonished at the union 
of both, the one everlasting miracle of Divine power and 


Yet it has entirely escaped them all.” Goldwin Smith, 
Lecture, p. 18. 

1 The Greek and Roman world was divided into 
*‘Hellenes” and “barbarians,” and the Scythians were 
regarded as the lowest types of ‘‘barbarians” on account of 
their proverbial savagery. They deluged Palestine in the 
reign of Josiah, and left their mark in Scythopolis, the 
new name of the ancient Bethshean. Bp. Lightfoot on 
Col. iii. 11. : 

3 “His character is just as intelligible to the Greek or 
the Roman or the Teuton as to the Syrian or the Arab.” 
Liddon’s Advent in 5. Paul's, i. 185. 

3 Hence amongst the titles given by Isaiah (ix. 6) to 
the wondrous Child that is to. be born is ‘Everlasting 
Father,” that is, ‘‘Father of Eternity,” or “Father of the 
Ages.” Christ is ‘‘the Potentate of time.” 

4 Ta πάντα καὶ ἐν πᾶσι Χριστός, Col. 111. 11. 


106 THE THIRD ARTICLE. [Pr. Il. 


love!” It is no marvel, then, that in the primitive | 
Church it led to a conflict of diverse opinions. These 
may, as Hooker remarks, be reduced to four : 


(1) Arius taught that “there was [a time] when 
He was not2,” that He had a beginning of 
existence3, and cannot therefore be called truly 
God in the same sense as the Father. He 
thus impugned the Deity of the Son‘. 


(2) Apollinaris, out of a reaction against this view, 

| so insisted on the Godhead of our Lord as to 
lose sight of His perfect Manhood, and de- 
scribed the Logos as taking the place in Him of 
the rational element in man, making Christ to 
be God the Son in a merely living human body. 
Thus He lowered His perfect Humanity®. 


(3) Nestorius, patriarch of Constantinople, revolt- 
ing from the title “Theotokos,” “Mother of 
God®,” as applied to the Virgin Mary, main- 
tained that she gave birth to One, who was 
human at first, and was afterwards joined to 
the Eternal Word, who dwelt in Him as a 
receptacle, but never personally united His 
human being with His Divinity. Thus Nesto- 
rius laid stress on the reality of the Manhood, 
but separated it from the Godhead’. 


1 Archer Butler’ s Sermons, Series i. p. 7. 

2. Ἣν ὅτε οὐκ ἦν. See the reply of 5. Athanasius Orat. 
against the Arians, i. 11 and 13. 

3 ἸΑρχὴν ὑπάρξεως. 

4 This was met at the Council of Nicwa, a.p. 325. 

5 This was condemned by the Council of Constantinople 
A.D. 381, 

6 For Θεοτόκος he would have substituted Θεοδόχος, or 
Χριστοτόκος. 

? His opinions were condemned at the Synod of Ephesus 
A.D. 431. Mary is rightly called Theotokos, because her 
Child was ‘from the birth, and from the womb, and from 


Cu. III] THE THIRD ARTICLE. 107 


(4) In process of time Eutyches, a priest of Con- 


stantinople, affirmed that if Christ was one _ 


Person, He could not possess two natures, but 
must have only one nature, and that the 
human nature was, to all intents and purposes, 
absorbed and lost in the glories of the Divinity 
to which it was joined, ‘‘as a drop of vinegar is 
swallowed up in the sea.” Thus he impugned 
the reality of His Manhood}, 


10. The Catholic Faith. In opposition to these 
forms of error the Catholic Faith is, that our Lord 
Jesus Christ, the Son of God, is equally God and Man”. 
It is true that being originally in the absolute form of 
God, He did not deem His equality with God a prize 


the conception very God; but she was not the mother of 
His Godhead.” Mason, Faith of the Gospel, p. 145. 
d 1 Condemned at the Council of Chalcedon, a.p. 451. 
** Kach sect appealed triumphantly to the logical irresistible- 

ness of its development...Be logical, said the Arian; Jesus 
Christ is the Son of God; a son cannot be coeval with his 
father. Be logical, said’ the Apollinarian; Jesus Christ 
was not two persons; He was not, therefore, perfect God 
and perfect Man too. Be logical, said the Nestorian: Jesus 
Christ was Man and was God; he was therefore two 
persons. Be logical, said the Eutychian ; Jesus Christ was 
only one person; He could therefore only have one nature 
...To the intellectual imagination of the great heresiarchs 
of the early ages, the doctrine of our Lord’s nature took 
boldly some one line, and developed continuously and 
straight-forwardly some one idea; it demanded unity and 
consistency....The Creed of the Church kept its middle 
course, rigidly combining opposites; and a mixed and 
balanced erection of dogmatic language arose.’ Mozley’s 
- Theory of Development, pp. 41—43. 

2 “Dominus noster Jesus Christus, Dei Filius, Deus 
pariter et Homo est.” <Athan. Creed. 

3° Ἔν μορφῇ Θεοῦ ὑπάρχων, 1.6. being originally, from all 
eternity, in the absolute form of God, οὐχ ἁρπαγμὸν ἡγήσατο 
τὸ εἶναι ἴσα Θεῷ, He did not deem His equality with Goda 
prize to be grasped and retained, ἀλλ᾽ ἑαυτὸν ἐκένωσε, μορφὴν 


a 


» 


108 THE THIRD ARTICLE. EPr. fh 


to be retained at all hazards, but emptied Himself © 
of the visible splendours of His Deity, and took 
upon Him the form of a bondman and appeared 
in the likeness of men. Though, however, He thus 
humbled Himself, He never for one moment ceased to 
be God. He was God of the substance of the Father, 
begotten before the worlds, when He lay in His 
Mother’s womb!; He was God all the thirty years of 
retirement at Nazareth; He was God as He passed 
through the stages of boyhood, youth, and man- 
hood. He was God while He accomplished the brief 
period of His earthly ministry amidst the contra- 
diction of sinners. He was God when He hung upon 
the Cross*. He was God when He rose again from the 
dead’. The self-emptying, to which He condescended, 
did not, and could not, affect His personal Divinity. 
He was not man raised up to Godhead, or to some 


δούλου λαβών, but emptied Himself and took upon Him the 
form of a bondman, Phil. ii. 6, 7. See the Revised Version, 
and Bp. Lightfoot’s note on ἁρπαγμός. 

1 «‘Tta se ad susceptionem humilitatis nostre, sine 
diminutione sue majestatis inclinans, ut manens quod 
erat, assumensque quod non erat, veram servi formam ei 
forme, in qua Deo Patri est equalis, uniret.’’ §S. Leo 
Serm. xxi. in Sol. Nativ. ‘‘Assumpsit quod non erat, et 
permansit quod erat.” §. Aug. Serm. 184, τ. 

2 «All the while He was upon earth, when He was 
conceived, when He was born, when He was tempted, on 
the Cross, in the grave, and now at God’s right Hand—all 
the time through, He was the Eternal and Unchangeable 
Word, the Son of God.” Newman’s Par. Sermons, 111. p. 
164. 

3 “Nunquam destitit esse Deus.” §. Leo, Serm. in 
Nativ. vii. c. 2. ‘‘Assumpsit formam servi sine sorde 
peccati, humana augens, divina non minuens; quia exi- 
nanitio illa, qua se invisibilis visibilem prebuit, inclinatio 
fuit miserationis, non defectio potestatis, et Creator ac 
Dominus omnium rerum unus voluit esse mortalium. 
Qui manens in forma Dei fecit hominem, Idem in forma 
servi factus est Homo.” §S. Leo ad Flavianum, ¢. 111. 


Cu. 11} - THE THIRD ARTICLE. 109 


superhuman dignity just short of Godhead. He was 
God self-humbled to assume humanity, and while -the 
Manhood He assumed did not lessen the form of God, 
the form of God did not annihilate His Humanity. In 
the Incarnation the two natures, the Divine and 
Human, were inseparably joined in the one Person of 
the Word, so that He was equally God and equally 
Man. 


11. Perfect God. Moreover, the two natures thus 
united are not only real but complete. He was and is 
perfect God. He was not an emanation from God, or 
a second substance outside Him, or a second God}. 
All which belongs to God was and is His. Such as the 
Father is, such is the Son. The Father uncreate, the 
Son uncreate. The Father Infinite, the Son Infinite. 
The Father eternal, the Son eternal. The Father 
Almighty, the Son Almighty. The Father God, the 
Son God. The Father Lord, the Son Lord. His God- 
head was full and perfect Godhead. He was no Being, 
as Arius taught, greater, higher, more ancient than the 
archangels, “? created almost from all eternity, to be 
the companion of the solitude of the Godhead on the 
eternal throne, to be His minister in all creation, the 
revealer and utterer of the mind of God, the sharer 
with Him in the worship of heaven and earth—all but 
God.” He was God Himself in all His Perfection and 
Completeness, 


12. Perfect Man. But He was also “perfect 
Man.” The Manhood which He assumed was com- 
plete. No one element or faculty of human nature 
was wanting to it: 


1 See Dollinger, First Age of the Church, i. p. 237. 
2 See a Sermon of Dean Church on the Incarnation, 
5. P. C. K. Series, Series of Sermons, i. p. 138. 


110 THE THIRD ARTICLE. [Pr. II. 


(1) He had a body:— 


He grew as we grow, and increased in stature 
(Luke 11. 52); He ate and drank, needing earth- 
ly sustenance ; He hungered (Matt. iv. 2) and 
thirsted (John iv. 7; xix. 28); He was weary 
(John iv. 6); He slept (Mark iv. 38); He 
sweated blood! (Luke xxii. 44); He could be 
pierced with the spear (John xix. 34); He 
died (Mark xv. 39)? 


(2) He had a soul :— 


He increased in wisdom (Luke ii. 52); He 
marvelled (Matt. viii. 10) ; He perceived (Matt. 
xli. 15); He desired (Luke xxii. 15); He pur- 
posed (John vii. 8); He spoke (Luke ii. 49) ; He 
imparted instruction (Matt. v. 2.); He had 
fore-knowledge of future events (Matt. xvi. 21). 

(3) He had a spirit :-— 

He knew in His spirit (Mark ii. 8); He re- 
joiced in His spirit (Luke x. 21); He was 
troubled in His spirit (John xiii. 21); He 
sighed in His spirit (Mark viii. 12) ; He groaned 
in His spirit (John xi. 33). 


Moreover, He possessed free-will as we do; and in the 
conformity of His human will to the Divine will lay 
the glory of His human self-sacrifice. Thus He Him- 
self says, J came not to do Mine own will, but the will of 
Him that sent Me (John vi. 38); and in the Garden of 


1 “Before His body rose transfermed from the dead, 
men saw it, gazed upon it, handled it, struck it, embalmed 
and buried it. They found it to be a solid material thing, 
subject to the same laws as ours.’”’ Mason, Faith of the 
Gospel, p. 132. 

2 Hence the Chalcedonian Symbol describes our Lord 
as ὁμοούσιον ἡμῖν κατὰ τὴν ἀνθρωπότητα, just as He was 
ὁμοούσιον τῷ Πατρὶ κατὰ τὴν Θεότητα. 


Cn. 111.] THE THIRD ARTICLE. 111 


Gethsemane He prayed in infinite self-surrender, Vot 
My will, but Thine be done (Luke xxii. 42). Thus was 
He perfect Man}. 


13. One Christ. Moreover, while the two Natures 
were thus perfectly and inseparably united, He was 
not two, but one Christ. This Oneness does not result 
from any “conversion of the Godhead into flesh,” but 
from His “taking the Manhood into God.” It is not 
the product of any blending or confusion of the Divine 
and human essence, as though they were identical. 
It is a true Unity of Person, for as the rational soul and 
flesh constitute one man, so God and Man is one Christ. 
“This unity is consequently not an ideal, but a real one ; 
not merely a moral, but a natural one; not a mechani- 
cal, but a spiritual and living unity*. Its beginning dates 
from the beginning of the Incarnation. Once begun, 
it ceased not a single moment during the whole life 
of the God-Man on earth, yea, it continues unchange- 
ably now and for ever. Once voluntarily become the 
God-man, He remains so world without end, and in our 


1 πέλειον τὸν αὐτὸν ἐν ‘Ocdrnti, τέλειον τὸν αὐτὸν ἐν 
ἀνθρωπότητι, Θεὸν ἀληθῶς, καὶ ἄνθρωπον ἀληθῶς, ὁμοούσιον τῷ 
Πατρὶ κατὰ τὴν Θεότητα, καὶ ὁμοούσιον τὸν αὐτὸν ἡμῖν κατὰ 
τὴν ἀνθρωπότητα. Def. Fidei apud Conc. Chalcedon. 

2 In four words, writes Hooker, we may fully by way 
of abridgment comprise whatever antiquity hath at large 
handled in declaration of Christian belief as regards this 
article of the faith: (i) ᾿Αληθῶς, Our Lord is truly God, 
and of one essence with the Father: (ii) Τελέως, He is per- 
fect Man, of a reasoning soul and human flesh subsisting ; 
(ii) ᾿Αδιαιρέτως, He is Perfect God and Perfect Man indi- 
visibly, for the two natures are combined in one Person; 
(iv) ᾿Ασυγχύτως, This He continues unconfusedly, for this 
unity hath been effected without any confusion of either 
essence. Hooker, Eccl. Pol. v. liv. 10. 

3 This is expressed in the Athanasian Creed by the phrase 
Unus omnino, rendered by Wiclif ‘‘ algatis oon,” in a Primer 
of 1543 “utterlye one.” The words denote an absolute, 
entire oneness. 


112 THE THIRD ARTICLE. [Pr. II. 


Nature lives glorified at the right hand of God. He = 
is in God, and God in Him, as in no one else; but, 
nevertheless, His human nature is and remains in 
truth consubstantial with ours!”, The manner of 
this union is for our finite understanding incompre- 
hensible. But we cannot be surprised at this obscurity, 
nor need it at all hinder us from a continual reverent 
examination of the revealed mystery. “The highest 
miracle in the world’s history will assuredly be the last 
of all to be understood?.” 


14. The Communicatio Idiomatum. As one 
Christ, then, our Lord is one Person, both Divine and 
Human. He is not two Persons in One, neither both 
these in one sense*, He is a Divine Person, because 
He is personally the Son of God. He is Human, 
because He hath really the nature of the children of 
men. | 

Thus, when the Scripture saith, 


(i) (ii) 


On the one hand On the other 
(a) The Word was made flesh | (a) The Son of Man, who is 
(John 1. 14), or in heaven (John iii. 13), or 
(8) The princes of this world | (8) The Second Man is the 
...crucified the Lord of Lord from heaven (1 Cor. 
Glory (1 Cor. ii. 8) ; xv. 47) ; 
It affirms It affirms 
What is human of God What is Divine of Man 
not not 
Of the Godhead, Of the Manhood, 
But of Christ’s One Person | But of Christ’s One Person 
In His Manhood. In His Godhead, 


1 Oosterzee, Christian Dogmatics, p. 513. 

2 Ibid. p. 516. 

3 Hooker, Eccl. Pol. v. lii. 3. 

4 See S. Leo’s Sermons on the Incarnation, edited by Dr 
Bright, pp. 130, 131; Mason’s Faith of the Gospel, p. 145, 


Cu. 1Π.] © THE THIRD ARTICLE. 113 


This is that “interchange,” technically called “‘ Anti- 
dosis,” or “Communicatio Idiomatum,” which is the 
result of the fact that the Deity and Humanity are 
combined in One Person. Hence, in the words of 
Hooker, “as often as we attribute to God what the 
Manhood of Christ claimeth, or to Man what His 
Deity hath a right unto, we understand by the Name 
of God and the Name of Man neither the one nor the 
other nature, but the whole Person of Christ, in Whom 
both natures are,” for “of both Natures there is a co- 
operation often, an association always, but never any 
mutual participation, whereby the properties of the 
one are infused into the other!.” The question here 
raised is no mere abstraction, no mere delusive play 
upon words. Only when our Lord is acknowledged as 
the God-man, does the love of the Father (John iii. 16), 
the grace of the Son (2 Cor. viii. 9), and the glory of the 
Gospel (1 Cor. ii. 9) beam forth upon us in all its lustre. 
This is, properly speaking, the kernel and essence of 
the Gospel ; the Son of God become man, in order that 
men may become the children of God. “In this fact 
alone do we see the highest expectation of antiquity 
crowned, the deepest necessity of mankind satisfied, the 
most glorious revelation of the Godhead vouchsafed*.” 


! Hooker, Eccl. Pol. v. liii. 3. 
* Oosterzee’s Christian Dogmatics, p. 518. 


CHAPTER IV. 


THE FOURTH ARTICLE. 


AposTLEs’ CREED. NiceNE CREED. 
Passus sub Pontio Pilato, | Σταυρωθέντα τε ὑπὲρ ἡμῶν 
Crucifixus, mortuus, | ἐπὶ Ποντίου ἸΠιλάτου, 


Kit sepultus. | καὶ παθόντα, 
| καὶ ταφέντα. 


ATHANASIAN CREED. 
Passus est pro salute nostra. 


1. Connection. Having confessed that for us 
men and for our salvation the Eternal Son of God came 
down from heaven and was made Man, the Creed passes 
on to the equally marvellous truth that He still further 
humbled Himself to a life of suffering and a death of 
pain. The facts here indicated are variously expressed 
in the Creeds. The Athanasian Creed simply states 
that He “suffered for our salvation.” The Apostles’ 
and Nicene Creeds affirm that ‘He suffered and was 
crucified under Pontius Pilate,” while the former adds 
that this crucifixion ended in a real death?, and both 
Creeds unite in asserting that it was followed by His 
burial. 


1 Passus est pro salute nostra. Eusebius and the 
Nicene Council have παθόντα only in their Creeds. See 
Heurtley, De Fide et Symb. pp. 4, 5. 

2 For the date of the addition of mortuus, He died, see 
above p. 21, and below, p. 125. 


Cu. IV.] THE FOURTH ARTICLE. 115 


2. Our Lord’s sufferings predicted. Irom very 
early times it had been predicted that the Second Adam, 
the Champion and Deliverer of the human race, should 
suffer and should die. The first Prophecy to Adam 
in Paradise had declared that the Seed of the Woman 
should bruise the Serpent’s head, but at the same time had 
whispered that the Serpent should bruise his heel! (Gen, 
iii. 15). Two voices had long been heard in the temple 
of Prophecy, one jubilant and glad, predicting the future 
triumph of the Messiah?, the other, sad and mournful, 
intimating that His triumph would not be that of an 
earthly conqueror, but something very different®, Isaiah 
spoke of the coming of a man of sorrows and acquainted 
with grief, of His being wounded for our transgressions 
and bruised for our iniquities, of His being oppressed and 
afjlicted, of His being brought as a lamb to the slaughter, 
and of His being stricken for the transgressions of His 
people* (Isai, 111. 3—10). Zechariah again predicted 
. that the Messiah shall. be smitten® (Zech. xiii. 7), and 
Daniel had described Him as eut off, but not for Himself® 
(Dan. ix. 26), while the Psalmist had foretold that the 
kings of the earth should set themselves, and the rulers 
take counsel together against the Lord and against His 
Anointed (Psalm ii. 2), and how men should part His 


1 Σὺ τηρήσεις αὐτοῦ πτέρναν, Gen. 111. 16, LXX. The heel 
indicated our Lord’s human nature. 

2 See Edersheim’s Prophecy and History in relation to 
the Messiah, p. 187; Orelli’s Old Testament prophecy, p. 402. 

3 Pearson On the Creed, p. 328. 

4 Τὸ is an “Archetypal Sorrow,” an impersonated 
Anguish, which appears before the eye of Isaiah. See 
Liddon’s Bampton Lectures, p. 84. 

_® And identifies ‘One whom they have pierced” with 
Jehovah Himself. See Pusey’s Minor Prophets. 

§ Or according to the Revised Version ‘‘and shall have 

nothing,” or “there shall be none belonging to Him.” 


8—2 


116 THE FOURTH ARTICLE. [Pr. II. 


garments among them and cast lots upon His vesture 
(Ps. xxii. 18), and give Him gall for His meat, and in 
Lis thirst give Him vinegar to drink (Ps. \xix. 21)4, 


3. And Typified. Moreover while the prophets 
declared in express terms that the Messiah, Whom they 
predicted, should suffer, Moses intimated the same fact 
by the system of types and sacrifices which he was 
commanded to institute?. We cannot suppose that 
for many centuries the Jewish nation and the heathen 
peoples were allowed to maintain a system of purposeless 
rites and ceremonies, and that there was a parenthesis in 
the world’s history of a singular mode of worship which 
pointed on to nothing®. We cannot believe that there 
was no perfect Sacrifice, for which the sacrifices of 
heathenism, often cruel and relentless, were “a confused 
outcry?” and those of Judaism an orderly preparation, 
We must hold that the Law had a shadow of the good 
things to come (Heb, x. 1), and that of its various sacri- 
fices® each betokened some feature in the one perfect 
atoning Sacrifice destined to be offered once for all for 
men. For the same Volume which portrays the attri- 
butes of the One true God in the purest and most spi- 
ritual form, which enounces the simplest, sublimest code 
of human duties in existence, issues the most minute and 


1 See Davison On Prophecy, p. 289; Newman’s Gram- 
mar of Assent, p. 441. 

2 See Pearson, p. 332; Butler’s Analogy, Part 11. ¢. v. 

3 See Archbishop Trench’s Hulsean Lectures, pp. 177— 
192. 

4 Unless in fact ‘‘we are prepared to believe that,” to 
use the words of Archer Butler, ‘‘the vast organization of 
Judaism was, after all, a preparation in which nothing was 
prepared, a porch without an edifice, a cypher without a 
solution.” Sermons, Series 11. p. 265. 

δ Especially the sacrifice of the Paschal Lamb, and the 
ceremonial of the day of Atonement. 


Cu. IV.] THE FOURTH ARTICLE. 117 


elaborate directions respecting the obligation of keeping 
the feast of the Passover and the day of Atonement, and 
exhorts with equal earnestness to the equal necessity 
of presenting the Burnt Offering, the Sin offering, and 
the Peace Offering. Here in the very texture of the 
Old Testament and its polity is a mystery greater than 
any that can be escaped by denying its predictive 
import. “Judaism with a typified atonement may be 
a miracle or a chain of miracles, but Judaism without 
it, is a greater miracle still!” Now of this shadow of 
the good things to come (Heb, x. 1) our Lord proclaims 
Himself the substance, of these predictive rites He 
claims to be the Fulfilment?, and these mysterious 
intimations of a suffering Messiah He declares pointed 
onward to none other than Himself*. 


4. And in Him they were fulfilled. For having 
passed through all the stages of childhood, youth, and 
manhood, hurrying nothing, precipitating nothing, in 


1 See a very striking Sermon of Archer Butler, First 
Series, pp. 261, 262. 

2 On this special feature of our Lord’s teaching see 
Liddon’s Bampton Lectures, pp. 79,117. ‘I think it ob- 
servable,” says Cardinal Newman, “that, though our Lord 
claims to be the Messiah, He shows so little of conscious 
dependence on the old Scriptures, or of anxiety to fulfil 
them; as if it became Him who was the Lord of the Pro- 
phets, to take His own course, and to leave the Prophets to 
adjust themselves to Him as they could, and not to be 
careful to accommodate Himself to them.” ‘Grammar of 
Assent, p. 442. 

3 Behold we go up to Jerusalem, and all the things that 
are written by the Prophets shall be accomplished unto the 
Son of Man, Luke xviii. 831; The Son of Man indeed goeth, 
~ as it hath been determined, Luke xxii. 22; O foolish men, 
and slow of heart to believe in all that the Prophets have 
spoken! Behoved it not the-Christ to suffer these things, 
and to enter into His glory? Luke xxiv. 25, 26. 


118 THE FOURTH ARTICLE. [Pa. IT. 


the retired town of Nazareth, He waited for the hour 
when His Divine call should come, and then went forth 
on His errand of infinite love. After His baptism in the 
river Jordan by His forerunner, and His solemn anoint- 
ing by the descent of the Holy Spirit (Matt. iii. 15 ; 
Luke 111. 21, 22), He entered upon His public ministry, 
and proved Himself by His redemptive works! of mira- 
culous power supreme over (1) nature, (2) the spirit- 
world, (8) disease, and (4) death. But now, even more 
than before, His life revealed itself as one of ever-deep- 
ening Humiliation, ever more severe Conflict, ever more 
perfect Obedience, and ever more acute Suffering. 


(1) Ever deeper humiliation :— 


In the accommodation of Himself to human 
limitations He did not empty Himself of His 
essential holiness, and yet He submitted at His 
Baptism to receive the symbol of a purification, 
of which He had no need on His own account, 


1 'The utter unlikeness of our Lord’s miracles to those 
of the ordinary Oriental wonder-worker, and their correla- 
tion with His Mission as the Redeemer of man, have an 
evidential value of their own. No weaver of a mythical 
narrative could have devised or imagined such a harmony. 
This harmony is well brought out by Professor Mozley 
in his Bampton Lectures: ‘‘ The evidential object of these 
miracles,” he says, ‘‘was not executed in a forced and 
unnatural way, by set feats of thaumaturgy, and exhibitions 
of miraculous power as such, challenging the astonishment 
of beholders: it was accomplished in correspondence with 
the whole scale of the Divine character, the acts of power 
were performed for those purposes which love pointed out, 
were elicited. naturally by the several occasions, and fitted 
on to the course of events, the incidents of the hour, and 
the cases of infirmity which came in the way.” Mozley’s 
Bampton Lectures, vii. p. 135. See also Trench On the 
Miracles, Introduction, pp. 283—30; Isaac Taylor’s Restora- 
tion of Belief. 


Cu. IV.]- THE FOURTH ARTICLE. 119 


and He voluntarily dispensed with all the 
honour and joy of the world (John vi. 15). He 
lived on the charity of others!, and had not 
where to lay His head (Matt. viii. 20), Though 
He came to His own, His own received Him not 
(John 1. 11), and, while conscious of His nature 
and His dignity, He endured to be misunder- 
stood not only by strangers and foes but by 
relatives and friends. His life of consecration 
to His Father’s will was a life also of consecra- 
tion to self-denial and daily submission to the 
contradiction of sinners. 
(2) ver more severe conflict :— 

Though free from sin, He could still be 
tempted”. In the wilderness all the crafts and 
assaults of the powers of darkness were concen- 
trated on an attempt to lure Him from the 
path of obedience and to entice Him into 
unfaithfulness to His vocation (Matt. iv. 1-11). 
The threefold temptations of this early period 
of His ministry were renewed in manifold 
forms in His after-life? (Luke iv. 13), and as 
His ministry drew near its close, the conflict did 


1 « We hear of Martha who was hospitable to Him, and 
of others; but, though little is told us, He seems from what 
is told, to have lived a rougher life than any village peasant 
...He lived, in His own blessed words, like the ravens, whom 
God feeds, or like the grass of the field, which God clothes.” 
Newman’s Parochial Sermons ττ. p. 47. 

2 See Mill’s Sermons on the Temptation; Martensen’s 
Christian Dogmatics, pp.282—284; Oosterzee, p. 551; Mason’s 
- Faith of the Gospel, pp. 186—188, Ed. 2. 

3 Ye are they, said He once to His Apostles, who have 
been with Me in My Temptations (Luke xxii. 28); on the 
contrast between the first Temptation and that in Gethse- 
mane see Trench’s Studies in the Gospels, pp. 54—65, 


120 


(4) 


THE FOURTH ARTICLE. [ess 1 


not diminish, but deepened in intensity (John 
ΧΙ. 31; xiv. 30), and in the final struggle in 
Gethsemane He was left utterly alone, and 
tasted the bitterness of desertion by His chosen 
followers (Matt. xxvi. 40; Mark xiv. 37), 

Ever more perfect obedience :— 

The first two sayings of our Lord are a 
revelation of the goal of His life and the supreme 
object of His self-emptying. Wist ye not, said 
He to His earthly mother, that I must be about 
My Father's business ? (Luke 11. 49). Thus, said 
He to His forerunner, zt becometh us to fulfil all 
righteousness (Matt. iii. 15). The fulfilling of 
His Father’s will was for Him His soul’s food 
(John iv. 34); the joy of His life (John xv. 10, 
11); the end for which He had come down 
from heaven (John vi. 38). And He fulfilled it 
perfectly, learning obedience by the things which 
He suffered (Heb. v. 8)}. 


Kver more acute suffering :--- 


For Him everything was made hard. He 
suffered in His human Body from weariness? 
(Luke ix. 58), from hunger? (Mark xi. 12), from 
thirst (John iv. 7; xix. 28). He suffered in His 
human Soul from contact with human misery 
(Matt. vii. 17), from grief at the hardness of 


1 «Tt must not be overlooked,” remarks Oosterzee, ‘‘ that 
He learned obedience in the path of suffering, and therein 
by long endurance was made perfect (τελειωθεὶς), ie. He - 
was raised, not from unholiness to holiness, but from 
sinlessness to the highest perfection.” Christian Dogma- 
tics, p. 557. 

2 Pearson On the Creed, p. 339. 

3 Ibid. p. 340. 


Cu. IV.] THE FOURTH ARTICLE. 121 


men’s hearts (Mark iii. 5), from the ceaseless 
opposition of the Pharisees and rulers (Matt. xii. 
14; Luke xv. 2), from the desertion of His disci- 
ples (John vi. 66,70). He suffered in His human 
Spirit from the disorders which sin had intro- 
duced into the world (John xi. 33), from moral 
indignation at the opposition of the Pharisees 
(Mark viii. 12), from fore-knowledge of His awful 
future! (John xii. 27), from the prospect of 


1 The clearer and more open predictions of His Passion 
by our Lord fall into three groups :— 


(1) The First, in the neighbourhood of Cesarea Philippi, 
just before the Transfiguration, simply foretells to 
the Apostles His rejection by the Jews, and fore- 
shadows His death in general terms (Matt. xvi. 21; 
Mark viii. 31—33 ; Luke ix. 21, 22). 

(2) The Second, during the return thence to Caper- 
naum, describes His betrayal into the hands of 
men, who would put Him to death (Matt. xvii. 22, 
23; Mark ix. 31, 32; Luke ix. 43—45). 

(3) The Third, on the road towards Jerusalem, fore- 
tells His delivery into the power of the Sanhedrin, 
who would condemn Him, and then hand Him 
over to the heathen authorities by whom He would 
be mocked, spitted on, scourged, crucified and put 
to death (Matt. xx. 17—19; Mark x. 32—34; 
Luke xviii. 31—34). 

We have only to estimate the overwhelming difficulties 
of any attempt to give a consistent and harmonious 
account of so unparalleled an incident as tlte prediction by 
any one of his own death, to perceive how utterly impossible 
it is that such a narrative could have been the result of 
design or imagination. But the difficulties are immea- 
surably increased when the prediction is repeated, and each 
time under different circumstances, and amidst varying 
details. To be able to represent the Utterer of such unique, 

-unprecedented, prophecies, as consistent on each occasion 
with Himself, maintaining the same calmness, balance, 
and absence of all excitement-or exaggeration, heightening 
the picture each time by the addition of some minute 


122 THE FOURTH ARTICLE. [Pr. II. 


treachery amongst His Apostles (John xiii. 21), 
and as the final hour approached He was bowed 
down with sorrow and amazement (Matt. xxvi. 
37; Mark xiv. 34) at what awaited Him}, 
saying to His disciples, My soul is exceeding 
sorrowful, even unto death”. 


5. He suffered under Pontius Pilate. But the 
Creed passes on to indicate specially His suffering 
under? Pontius Pilate, when His life-long obedience 
attained a climax, above which nothing higher can be 
conceived. This Roman governor is mentioned not so 
much to brand him with any special stigma, as to fix 
the chronology of the event+. Betrayed into the hands 
of the Jewish authorities our Lord was condemned by 
them to death as guilty of blasphemy for avowing 


feature always in strict harmony with what had gone 
before, this is indeed to produce a miracle to which the 
whole realm of literature, past and present, can produce 
nothing similar. See Maclear’s Boyle Lectures for 1878, 9. 

1 See Williams On the Passion, Ὁ. 15; Dr Dale On the 
Atonement, p. 57. 

2 «*These words are employed in the original, ἤρξατο 
λυπεῖσθαι, ἐκθαμβεῖσθαι, ἀδημον εῖν, which indicate that upon 
a present and immediate apprehension, He was possessed 
with fear, horror, and amazement, encompassed with grief, 
and overwhelmed with sorrow, pressed down with conster- 
nation and dejection of mind, tormented with anxiety and 
disquietude of spirit.” Pearson On the Creed, p. 341 and 
see the note. 

3 ὕπαρ: ἐπί, sub. For this use of éri=in the time of 
his government, comp. Luke iii. 2, ἐπ᾽ ἀρχιερέως "Ἄννα καὶ 
Καιάφα, and Mark ii. 26, ἐπὶ ᾿Αβιάθαρ τοῦ ἀρχιερέως. 

4 From the writings of Tacitus we learn that Pilate 
was sent by Tiberius Cesar to be procurator of Judea in 
A.D. 26, and held this office till the year a.p. 36. Tac. Ann. 
xy. 44, ‘‘Auctor nominis ejus Christus, Tiberio imperi- 
tante, per procuratorem Pontium Pilatum supplicio affectus 
est.” 


Cu. IV.) © THE FOURTH ARTICLE. 123 


Himself to be the Son of God (Matt. xxvi. 62—66). 
But they had not the power of inflicting the capital 
penalty ', and were obliged to bring Him before the 
tribunal of Pilate, who had come up from his head- 
quarters at Czesarea to keep order during the Feast of 
the Passover. Pilate examined Him and the charges 
brought against Him and three times declared that He 
found no fault in Him (John xviii. 38). But though 
he pronounced Him innocent, though he washed his 
hands in token of it, and knew that it was for envy that 
the chief priests and rulers had delivered Him up 
(Matt. xxvii. 18), he did not release Him. Carried 
away by the furious clamours of His accusers he first 
gave orders that He should be scourged. This painful 
and horrible punishment the Holy One suffered. The 
soldiers? of Pilate executed this command with their 
wonted severity, and not content with inflicting upon 
Him cruel stripes, the soldiers mocked Him, and 
‘placing a reed in His right hand, saluted Him in sport, 
Hail, King of thé Jews! they struck Him with the reed, 
they spat on His face, and heaped upon Him indignities 
unspeakable (Matt. xxvii. 28—30; Mark xv. 18, 19). 


6. Was crucified. But this spectacle of terrible 
suffering borne without a single murmur drew forth no 


1 The ‘imperium,’ a power of life and death, had been 
taken away from the Jewish rulers and lay solely in the 
hands of the Roman governor. See Pearson On the Creed, 
p. 350; Lightfoot on Matt. xxvi. 3. 

* Generally the scourging before crucifixion was in- 
flicted by lictors (Livy xxxiii. 54). But Pilate as sub- 
governor under the propretor of Syria, had no lictors at 
his disposal, and therefore the punishment was inflicted 
by soldiers. For the evidential value of this incident see 
the Author’s Historical Illustrations of the New Testament, 
Present Day Tracts, No. 41, p. 17. 


124 THE FOURTH ARTICLE. [Pr. II. 


pity from the Jews. Crucify Him, Crucify Him was 


΄ 


their cry (John xix. 6). For awhile Pilate hesitated, απ 


made repeated efforts to release Him. But he lacked 
moral courage to stem the tide of opposition, and 
alarmed for his own personal safety 1 by the crafty cry, 
If thou let this man go, thou art not Cesar’s friend 
(John xix. 12), he pronounced the irrevocable word Let 
Him be crucified, and (John xix. 16) delivered Him over 
to a centurion? and a band of soldiers to carry out the 
sentence. Accordingly the soldiers led Him forth 
without the City to a place called Golgotha, the place of 
a skull (Matt. xxvii. 33). There they stripped the Holy 
One of His garments, nailed His hands and feet to 
a Cross ὃ, placed a title over His Head, 


This is Jesus The King of the Jews, 
and thus crucified Ὁ Him between two malefactors, one 


1 He could only too well divine the consequences to 
himself if they should accuse him of sparing a prisoner 
who had been accused of treason before the gloomy sus- 
picious Tiberius, who ‘‘atrocissimé exercebat leges majesta- 
tis,” Tac. Ann. 111. 38; Suet. Vit. Tib. ο. 58. 

2 Exactor mortis, Tac. Ann. iii. 14; xi. 37.‘ Centurio 
supplicio prepositus.” Seneca. 

3 Crucifixion was not a Jewish but a Roman punish- 
ment, and only inflicted by them on slaves and the lowest 
criminals. Had the Jews been at liberty to inflict the 
punishment due by their law for the crime of blasphemy, 
that punishment would have been by stoning (Levit. xxiv. 
16). See Pearson On the Creed, Art. iv. p. 364, There 
were four kinds of crosses: (i) The Crux simplex, a simple 
stake driven through the chest or longitudinally through 
the body; (ii) the Crux decussata (X); (ili) the Crux 
immissa (+); and (iv) the Crux commissa (T). From the 
mention of the ‘‘title’”’ placed over the Saviour’s head it is 
probable that His cross was of the third kind. See Class- 
Book of New Testament History, p. 311, and the notes. 

4 §. Paul dwells earnestly on this great feature in 
Christ’s self-emptying, that He was not only obedient unto 


Cu. IV.] THE FOURTH ARTICLE. 125 


on ‘His right hand, and the other on His left (Matt. 
XXvVii. 37, 38). 


7. Died. In the Nicene, as also in some of the 
earlier Eastern Creeds, it is stated that our Lord “ was 
crucified under Pontius Pilate and suffered.” But 
the Apostles’ Creed adds that He died!, that His 
crucifixion ended in a real death. This is added to 
confute the opinions of the Docetz, who taught that 
His death was not real, but only apparent”. - There is, 
indeed, no single reason, upon purely historical grounds, 
for doubting the reality of His death®. For the Gospels 
tell us 


(a) That after He had hung upon the Cross about 
six hours, that is from 9 in the morning till 3 


death, but that that death was the death of the Cross 
(Phil. ii. 8). The Roman estimate of crucifixion is well 
known. Cicero calls it servitutis extremum summumque sup- 
plicium, and in another place crudelissimum teterrimumque 
“supplicium; In Verr. vy. cap. 66. The idea of inflicting such a 
punishment on a Roman citizen was intolerable; Mentio 
ipsa tndigna cive Romano atque homine libero est, Cic. Orat. 
pro Rabirio, cap. 5. To the Jew, however, it was far worse. 
He that was hanged was regarded as under the curse of 
God (Deut. xxi. 23). 

1 Mortuus. This word appears for the first time in the 
African Creed of S. Augustine, a.p. 393. See Serm. ad 
Catech. It disappears in the Aquileian Creed, and that of 
Rufinus, but reappears in a Sermon of 5. Leo. ‘“ Credite 
hune corporaliter crucifixum, mortuum, et sepultum.”’ 

3 Modern Deism and Rationalism have also suggested 
the possibility of a mere swoon. “Of this,” even Strauss 
remarks, ‘‘the originals give.no indication, and we have no 
ground for supposing it.” 

38 Mori voluit pro nobis: parum dicimus, crucifigi 
dignatus est; usque ad mortem Crucis obediens factus. 
Elegit extremum et pessimum genus mortis, qui omnem 
fuerat ablaturus mortem: de morte pessima occidit omnem 
mortem. §S. August. Tract. xxxvi. in Joan. 


126 THE FOURTH ARTICLE. [Pr. II. 


in the afternoon, He cried with a loud voice — 
Father, into Thy hands I commend My Spirit, 
and gave wp the ghost (Luke xxiii, 46), which 
means that His Spirit was separated from His 
Body, and as death consists in this separation, 
so far as He was man, He died; 


(Ὁ) Somewhat later when the soldiers deputed by 
Pilate at the request of the Jewish rulers, came 
to Golgotha to break the legs of the crucified, 
they found that He was dead already, though 
death by crucifixion did not generally supervene 
till after three days ; 


(Ὁ They broke not, therefore, a bone of His Body, 
but one of the soldiers, determined apparently 
to satisfy himself}, thrust the broad head of his 
spear” into His side, and thus caused a wound 
sufficient of itself to have produced death? 
(John xix. 34) ; 


(d) Lastly, before the tidings of His death could 
reach the ears of Pilate, Joseph of Arimathea, 


1 See the remarks in Pearson p. 378. 

2 The spear used is called λόγχη, Vulg. lancea (John xix. 
34), 1.e. either (1) the Roman hasta, the iron head of which 
was the width of a handbreadth and pointed at the end, or 
(2) the long lance of a horseman. 

3 The issue of ‘blood and water’? was no natural 
phenomenon, resulting from the separation of the blood 
into its more solid and liquid parts (crassamentum and 
serum). ‘This would indicate a process of corruption, and 
we cannot but believe that the Body of the Lord underwent 
even from the moment of death the beginnings of that 
change which issued in the Resurrection. The issue of the 
blood and water from His side must therefore be regarded 
asa sign of lifein death. It shewed both His true humanity 
and the permanence of His human life.” See Westcott 
and Godet on 8. John xix, 34. 


Cu. 1V.}] - THE FOURTH ARTICLE. 127 


a secret disciple, went boldly to the procurator 
(Mark xv. 43) and requested that the Holy Body 
might be given up to him. Thereupon Pilate, 
marvelling that He was already dead, called to 
him the centurion, who had been present at the 
Cross, to satisfy himself of the fact, and 
hearing what he said, freely gave up! the 
Body according to the request made to him. 


Thus we have a fourfold chain of testimony to the 
reality of His death. 


8. And buried. And as He truly died, so also was 
He truly buried. For Joseph of Arimathzea, having 
obtained the Body from Pilate, purchased fine linen, 
and with Nicodemus, who also had brought ἃ mixture of 
myrrh and aloes, about a hundred pound weight? (John 
xix. 39), proceeded to Golgotha. Arrived there they 
took down the Body from the Cross, wrapped?® it 
reverently in the fine linen‘, sprinkled the myrrh and 
aloes within the folds, and then conveyed it to a new 
tomb, which Joseph of Arimathza had hewn out of the 
limestone rock in a garden he possessed hard by. There 
in the presence of Mary Magdalene and the other holy 
women, they laid the Body, rolled a great stone to the 


1 "Héwpjcaro=freely gave, or surrendered, without stipu- 
lating, as so many of the provincial governors did, for a 
bribe. 

2 §. John can recall the precise weight of the myrrh and 
aloes, used as antiseptic unguents, purchased by Nico- 
demus. Sanday’s Fourth Gospel, p. 257. 

- 8° Ἐνετύλιξεν, Matt. xxvii. 59; 5. Mark xv. 46 has 
ἐνείλησεν. 

3. Ἔν σινδόνι καθαρᾷ (Matt.-xxvii. 59), i.e. in a sheet of 
linen of the very finest texture, while strips (ὀθόνια) of the 
same material were wrapped round it. 


128 THE FOURTH ARTICLE. [Pr. II. 


eutrance and departed. Thus our Lord, having truly 
died, was truly buried! and shared a human tomb, 


“Lying in the rock alone, 
Hidden by the sealéd stone.” 


9. Forus. The Apostles’ Creed simply states the 
fact of the Passion, Death and Burial of our Lord. 
The Athanasian Creed affirms that “He suffered for 
our salvation®” The Nicene Creed declares that He 
suffered, was crucified and died “for us*.” In saying 
this it employs a preposition, which in the original 
Greek implies that He suffered “in our behalf,” as our 
Head and Representative. We are thus brought face 
to face with the mystery of the Atonement, which 
Christ wrought out by the offering of Himself once for 
all upon the Altar of His Cross. 


10. The Threefold figure. “Some,” writes Bishop 
Butler, “have endeavoured to explain the efficacy of 
what Christ has done and suffered for us, beyond what 
the Scripture has authorized ; others, probably because 
they could not explain it, have been for taking it away, 


1 The burial of the Lord formed a distinct subject of 
S. Paul’s preaching, as appears from 1 Cor. x. 4. Thereby 
the certainty of His death is raised above all reasonable 
doubt. 

* Passus est pro salute nostra. 

3‘Yrép ἡμῶν. It is well to remember that in the 
passages where it is said that Christ gave Himself for us 
(and the like), the preposition represents no less than four 
prepositions in the original, each conveying a distinct 
shade of meaning: (i) ἀντί, Matt. xx. 28, ὁ vids τοῦ 
ἀνθρώπου οὐκ ἦλθε διακονηθῆναι ἀλλὰ διακονῆσαι, καὶ δοῦναι 
τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν ; (11) ὑπέρ, Luke xxii. 
19, Τοῦτό ἐστι τὸ σῶμά μου τὸ ὑπὲρ ὑμῶν διδόμενον ; (iii) 
περί, Rom. vill. 8, ὁ Θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας περὶ ἁμαρ- 
tias; (iv) διὰ with the accus., Rom. iv. 25, ὃς παρεδόθη διὰ 
τὰ παραπτώματα ἡμῶν, Kal ἠγέρθη διὰ τὴν δικαίωσιν ἡμῶν. 


Cu. IV.] THE FOURTH ARTICLE. 129 


and confining His office as Redeemer of the world 
to His instruction, example, and government of the 
Church!.” Whereas our duty is reverently to listen to 
the teaching of Revelation on this mysterious subject, 
and remembering that the place whereon we stand is 
holy ground, to follow humbly whither it leads us. 
Now when Holy Scripture would set before us the 
purport of the Death of our Lord, it employs not one 
but three great circles? of images. It represents the 
Mystery of Christ’s Cross and Passion (i) as a Redemp- 
tion, (ii) as a Sin-offering, and (iii) as a Reconciliation 
or Atonement. 


11. Christ’s Death a full and perfect Redemp- 
tion. The first of these three figures is borrowed from 
the redemption of a slave from bondage. It is the one 
employed by our Lord Himself.- The Son of Man, 
He saith, came not to be ministered unto, but to minister, 
and to give His life aransom for many* (Matt. xx. 28). 

.5. Paul also adopts the figure, and says that our Lord 
gave Himself a ransom* in behalf of all (1 Tim. ii. 6), and 


1 Butler’s Analogy, Part ii., chap. v. 

2? See Grotii Defensio Fidei Catholice de Satisfactione 
Christi, Chap. i.; Abp Trench’s New Testament Synonyms, 
p. 276, Ed. 2. 

3 Comp. S. Mark x. 45, Ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθε 
διακονηθῆναι, ἀλλὰ διακονῆσαι, καὶ δοῦναι τὴν ψυχὴν αὐτοῦ 
λύτρον ἀντὶ πολλῶν. These are the only two passages 
where the word occurs in the Gospels. Several words, 
however, group themselves round this idea of λύτρον, a 
ransom; (i) the verb λυτροῦν = to ransom (Luke xxiv. 21; 
Tit. 1. 14); (ii) λυτρωτής = a ransomer applied to Moses 
(Acts vil. 35); (111) λύτρωσις = the act of ransoming or 
redemption (Luke i. 68; ii. 38), which once, in Heb. ix. 12, 
is applied to the eternal redemption wrought out by Christ, 
“αἰωνίαν λύτρωσιν εὑράμενος. 

__ * ᾿Αντίλυτρον. Δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων, 1 Tim, 
li. 


M. Ὁ. 9 


130 THE FOURTH ARTICLE. [Pr. Il. 


in other places uses a word! which serves to bring out 
the completeness of the redemption which He wrought 
out for us. The ethical idea of Redemption has lost 
much of its sharpness of outline, because we are not in 
the habit of paying ransoms*. But to the Jews of our 
Lord’s day the idea was quite familiar, and the Law 
had regulated ransoms with much minuteness, whether 
for the redemption of a slave*, the life of the firstborn 
child, or the possession of an inheritance®, Ransoms 
were usually paid in money, but in a certain large class 
of cases the sacrifice of the life of one creature redeemed 
another from death®. To people familiar with these 
ideas our Lord spoke of giving His life as a ransom for 
many. Sin according to this figure is contemplated as 
slavery, and sinners are regarded as slaves. Man having 
fallen into sin could not redeem himself from its guilt 
and its consequences. He had no ransom which he could 
offer to God for his sin’. But what he could not pay 
himself, that of His ‘‘ tender love towards mankind’” 


1 ᾿Απολύτρωσις. Rom. ili. 24, διὰ τῆς ἀπολυτρώσεως τῆς 
ἐν Χριστῷ Ἰησοῦ; Eph. i. 7, ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν ; 
1 Cor. i. 80, ἁγιασμὸς καὶ ἀπολύτρωσις. 

2 Dr Dale On the Atonement, p. 76. 

3 Levit. xxv. 47—49. 

4 Numb. xviii. 16. 

5 Levit. xxv. 25—27. 

6 Exod. xiii. 13; xxxiv. 20; Num. xviii. 15. 

7 «So long as the reproach of Anselm is merited, ‘tu 
non satis cogitasti, quanti ponderis sit peccatum,’ the 
sanctuary of the Atonement remains to us inaccessible, or 
at least veiled in gloom.” Oosterzee’s Christian Dogmatics, 
p. 597. 

8 See the Collect for the Sunday next before Easter. 
« ΤῊ 6 freedom of the Father’s gift of His Blessed Son, the 
freedom of the Son’s self-oblation, are equally insisted on 
in Holy Scripture.” Canon Liddon, University Sermons, 
First Series, p. 243. 


Cn, IV.]} THE FOURTH ARTICLE. 131 


God the -Father gave! His Only-begotten Son (John iii. 
16) to pay for him, and the Son out of the same “tender 
love towards mankind” consented to pay it for man, and 
constituted Himself man’s Surety. To undertake this 
work of “ unimaginable love” He Himself became Man, 
and living a life of perfect obedience, offered up on the 
Cross that unblemished Life as a perfect and sufficient 
ransom for many. 


12. Christ’s Death a full and perfect Propitia- 
tion. The second figure employed is that of a Sin- 
offering, or propitiation. The Greek word? thus trans- 
lated occurs only in the writings of 8. John. But the 
idea occurs more than once in the Gospels, Thus when 


1 Ηρ gave His Son in the same way of goodness, 
though in a transcendent and infinitely higher degree, as 
He affords particular persons the friendly assistance of 
their fellow creatures, when, without it, their temporal 
ruin would be the certain consequence of their follies.” 
Bp Butler’s Analogy, Part ii., chap. v. 

Ἱλασμός. Αὐτὸς ἱλασμός ἐστι περὶ τῶν ἁμαρτιῶν. ἡμών, 
1 John ii, 2; ἱλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν, 1 John iy. 10. 
It is formed from ἵλεως = propitious (Matt. xvi. 22; Heb. viii. 
12), whence come also (i) the verb ἱλάσκεσθαι = (a) to be 
propitious towards one (Luke xviii. 13), (8) to make propitia- 
tion for one (Heb. ii. 17), (ii) the substantive ἱλαστήριον = (a) 
the mercy seat of the Ark, Χερουβὶμ δόξης κατασκιάζοντα τὸ 
ἱλαστήριον, Heb. ix. 5, = (8) propitiation, ὃν προέθετο ὁ Θεὸς 
ἱλαστήριον διὰ τῆς πίστεως ἐν τῷ αὐτοῦ αἵματι, Rom. 111. 25. 
‘*The scriptural conception of ἱλάσκεσθαι is not that of 
appeasing one who is angry, with a personal feeling, 
against the offender; but of altering the character of that, 
which from without occasions a necessary alienation, and 
opposes an inevitable obstacle to fellowship.’’...‘‘ This being 
so, the ἱλασμός, when it is applied to the sinner, so to speak, 
neutralises the sin. The believer being united with Christ 
enjoys the quickening, purifying, action of Christ’s ‘Blood,’ 
of the virtue of His Life and Death, of His Life made 
available for men through Death.” Dr Westcott on the 
Epistles of S. Jolin, p. 85. 


9—2 


132 THE FOURTH ARTICLE. [Pr. II. 


the Baptist sees our Lord coming up from the scene of 
His Temptation, he exclaims, Behold the Lamb of God 
that taketh away the sin of the world (John i. 29, 36). ᾿ 
When our Lord gives to His Apostles the Cup at the 
institution of the Holy Eucharist He says, This ts My 
Blood of the Covenant, which is shed for many unto 
remission of sins (Matt. xxvi. 28). In other words, 
He was about to be a sin-offering, and His Blood was 
about to be shed for the remission of sins. The term, 
then, is specially applicable to our Lord, because it is 
He, by Whom, as a sacrifice, sin is covered or expiated. 
The oblation He offered was not offered through the 
arbitrary substitution of one innocent man for a guilty 
race. The Eternal Son of God had Himself become 
Man, and as human nature was present in Adam, 
when he tainted his posterity with sin, so was Human 
Nature present in Christ our Lord, when, by the volun- 
tary offering of His Sinless Self; He bare our sins in 
His Body upon the tree! (1 Pet. 11. 24). When He 
suffered on the Cross, our nature suffered in Him, for 
all humanity was represented by Him and gathered up 
in Him. In Him our nature satisfied its old and 
heavy debt”, for the presence of His Divinity gave 
it transcendent merit. ‘‘Consubstantial” as He was 
with the Father, He was also “ consubstantial with 
us,” and by virtue of the completeness of the union, 
which His Incarnation had effected, “all that is ours 
became His—our sin included, and all that is His 
became ours—even that perfect righteousness which 

1 See Liddon’s University Sermons, Series i. p. 244; 
Martensen’s Christian Dogmatics. 

2 Newman’s Parochial Sermons, vi. p. 30; v. p. 63; 
Oosterzee’s Christian Dogmatics, Ὁ. 601. In the words of 


Bernard of Clairvaux, ‘‘Satisfecit Caput pro membris 
Christus pro visceribus Ejus,” 


Cu, IV.] THE FOURTH ARTICLE. 133 


swallowed up and expiated our sin!” He at once 
propitiates, and is Himself the propitiation, for the 
functions of offerer and oblation meet and are united 
in Him, Who is 

“ Himself the Victim, and Himself the Priest.” 


13. Christ’s Death a full and perfect Atone- 
ment. The third figure employed in Holy Scripture is 
that of a Reconciliation. The idea which lies at the root 
of the Greek word? expressing this is that of bringing 
together those who have been at variance. In English 
this is expressed by the word Atonement*, which is 
equivalent to at-one-ment, making at one. In Scripture 


‘1 Mason’s Faith of the Gospel, p. 208, Ed. 2. 

2 Καταλλαγή, from καταλλάσσειν =(i) to exchange, (11) to 
reconcile. (a) The verb is used by 8S. Paul in 1 Cor. vii. 
11 of husband and wife, τῷ ἀνδρὶ καταλλαγήτω, in 2 Cor. v. 
18, 19 of God reconciling us and the world to Himself in 
Christ Jesus, Θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ, 
and in Rom. v. 10 of our being reconciled to God through the 
death of His Son, κατηλλάγημεν τῷ Θεῴ διὰ τοῦ θανάτου τοῦ 
υἱοῦ αὐτοῦ. (8) The substantive καταλλαγὴ occurs four times 
in the N.T. and solely in the writings of S. Paul. Writing 
to the Romans, he says that through our Lord we received 
the reconciliation, τὴν καταλλαγὴν ἐλάβομεν (Rom. y. 11), 
and in his second Epistle to the Corinthians he speaks of 
the Apostles as entrusted with the message and ministry of 
reconciliation (2 Cor. v. 18, 19). 

3 Shakespeare uses Atone transitively and intransitively ; 

‘*Since we cannot atone you, we shall see 
Justice design the victor’s chivalry.” 
Richard 11. τ. i. 2038. 
‘*Then is there mirth in heaven, 
When earthly things made even, 
Atone together.” 
As you like it, v. iv. 116. 
For Atonement = reconciliation, see Sir Thos. More’s Richard 
IIT. p. 41 c, ‘* Having more regard to their old variaunce, 
than their newe attonement.” See Wright’s Bible Word- 
Book, p. 56; Trench’s Select Glossary, s.v. ‘* Atone.” 


134 THE FOURTH ARTICLE. [Pr. II. 


sin is described as a state of enmity against God, and 
sinners as alienated from Him (Rom. v. 10; Col. i. 21). 
Now our Lord upon His Cross having, as we have seen, ᾿ 
paid our ransom, and become a Sin-offering for us, did 
that for man which he could not do himself. He made 
peace between him and God. For, when He died for all, 
then in the words of 8. Paul, all died in Him (2 Cor. 
v. 14), and He became our Peace (Eph. ii. 14), and 
abolished in His flesh the enmity which sin interposed 
between man and God. Thus in Him God reconciled 
the world unto Himself, and raised up the Apostles to 
be the heralds of this full and perfect Reconciliation 
to the universal race of men (2 Cor. v. 18). 


14. Christ’s Death a full and perfect Satisfac- 
tion. Besides these figures there is one which has no 
corresponding equivalent in the Greek Testament. 
This is “satisfaction},” from the Latin satisfactvo. 
Borrowed from the process of civil Law? it was first 
employed by Tertullian, but was afterwards greatly 
developed by the famous Archbishop of Canterbury, 
S. Anselm. He lays it down that either punishment 
or satisfaction must follow every sin; that man’s sin 
was so great that God only could pay it; therefore 
One must pay it Who is God and Man. Hence arose 
the necessity for the Incarnation’. But the Incarnation 
itself was not sufficient. The Life of spotless obedience 
which followed, and the Death by which that Life 


1 The word occurs in the First Exhortation and the Con- 
secration Prayer of our Communion Office, in the xxxist 
Article, and in the Collect for the τυ Sunday in Advent. 

2 ««Satisfactio pro solutione est.” Ulpian Dig. xlvi. 3. 
52, 

3 «Necesse est ut omne peccatum aut pena aut satisfactio 
sequatur, ergo necesse est ut eam faciat Deus-Homo.” See 
Hagenbach’s History of Doctrines, iii. pp. 209, 219. 


Cu. IV.]} THE FOURTH ARTICLE. 135 


was crowned, paid the debt which man owed to the 
Justice and Sanctity of God, and which he himself 
could not by any possibility pay. Thus the infinite 
worth! of the Son of God, dying for man and in man’s 
nature, wrought out a perfect “satisfaction” for human 
sin. Nay it was more than perfect. It was superabun- 
dant, and being offered by an Infinite Being availed to 
atone, “not only for original guilt, but for all actual 
sins of men.” Without adopting the view of Anselm 
in its entirety 2, we see how the term “satisfaction” 
approaches the idea of the payment of a ransom, and 
brings out this effect of the Passion of our Lord, Who 
is said. to have tasted death for every man (Heb. ii. 9), 


1 Compare the words of Hooker, ‘‘ No person was born 
of the Virgin but the Son of God, no person but the Son of 
God baptized, the Son of God condemned, the Son of God 
and no other person crucified; which one only point of 
Christian belief, the infinite worth of the Son of God, is the 
very ground of all things believed concerning life and 
salvation by that which Christ either did or suffered as 
Man in our behalf.” Jccl. Pol. v. 52. 3. Comp. also 
Pearson On the Creed, p. 334: ‘‘ When our Saviour fasted 
there was no other person hungry, than that Son of God 
which made the world; when He sat down weary by the 
well, there was no other person felt that thirst, but He 
which was eternally begotten of the Father the Fountain 
of Deity; when He was buffeted and scourged, there was 
no other person sensible of those pains, than that Eternal 
Word which before all worlds was impassible; when He 
was crucified and died, there was no other person which 
gave up the ghost, but the Son of Him, and so of the same 
nature with Him, who only hath immortality (1 Tim. vi. 16).” 

2 It is always well to bear in mind that as regards the 
Atonement we enter on a question and a speculation, which 
the word of God, explicit as it is upon all points needful to 
be known for our salvation, does not encourage us to pursue. 
The doctrine, ‘‘having no parallel in human experience, 
cannot be made intelligible in a complete Theory.” Abp 
Thompson’s Bampton Lectures, p. 181. 


136 THE FOURTH ARTICLE. [Pr. II. 


and Whose obedience made the many righteous (Rom. v. 
19). Being one with God through His Divinity and 
with us through His humanity, He binds together in ᾿ 
His Person God and Man. Hence as the One Mediator, 
Who could lay His hand upon us both (Job ix. 33), He 
became the Author of a New Covenant between Man 
and God, based upon the one full, perfect, and sufficient 
sacrifice, oblation and satisfaction, which He offered 
once for all for the sins of the wiidla world, when He 
yielded up His Life upon the Cross}. 


1 See Dollinger’s First Age of the Church, i. p. 251. 
‘The Atonement stamps upon the mind with a power, 
which no other fact could, the righteousness of God. To 
trifle with a Being who has demanded this sacrifice is 
madness; and hence arises awe; but from the acceptance 
of the Atonement arises the love of God.”” Mozley’s Bampton 
Lectures, vii. p. 139. 


CHAPTER V. 


THE FIFTH ARTICLE. 


AposTLes’ CREED. NIcENE CREED. 
Descendit ad inferna, | Kal ἀναστάντα τῇ τριτῇ 
Tertia die resurrexit ἃ ἡμέρᾳ 

mortuis. κατὰ Tas γραφάς. 


ATHANASIAN CREED. 


Descendit ad inferos; 
Tertia die resurrexit a mortuis. 


1. Connection. In the preceding Article we have 
seen how in accordance with His own prediction (Matt. 
xii. 40) in respect to His Body our Lord was truly 
buried and made His grave with the rich (Isai. liii. 9}}. 
At this point the Eastern and Western Creeds diverge. 
While the Nicene Creed proceeds to deal with His 
Resurrection, the Apostles’ and the Quicunque vult 
declare what happened to His human spirit, which in 
death He commended to His Father’s Hands (Luke 
xxiii. 46), and say that in it He descended into Hell. 


2. This Article, relating to the descent into Hell, 
is not, as we have seen above”, found in the oldest 
Creeds. It first occurs in the Creed of the Church of 
Aquileia, about a.p. 400, and thence in all probability 
it was adopted into the Apostles’ Creed. The omission 


1 See note in Pearson On the Creed, pp. 402, 403. 
2 See above, p. 22. 


138 THE FIFTH ARTICLE. [Pr. IIL. 


of the Article in the orthodox Kastern Creeds is worthy 
of notice, because all the earlier Fathers laid great 
stress on the belief in Christ’s descent into the world 
below, for it confirmed the doctrine of His perfect 
Humanity ; since, if His Body was laid in the grave, 
and His soul went down to Hades, He must have had 
both Body and Soul!. 


3. Hell. The word “ Hell”? used in the English 
version of the Article is the same as the Greek word 
Hades, and in Latin our Lord is said to have descended 
sometimes ad inferna’, “to the lower regions,” “the 
underworld,” sometimes ad tnferos, “to the inhabitants 
of the underworld.” The Greek word Hades denotes 
the covered place, and is not to be confounded either 


1 Bp Browne On the Articles, p. 81; Heurtley, Harm. 
Symb. pp. 134—137. 

+ «<Hell”’ is derived from the A.S. hélan=to hide, cover, 
or conceal. Hence in some countries a hiler=a tiler, one 
who puts a roof on to a house. Compare Myre’s Instruc- 
tions for Parish Priests, 1053, 1508. 

‘‘Hast pou I-founde any pynge, 
And helet yt at askynge? 
Tell me, sone, now alle smerte; 
For alle pat pou helest now fro me.” 
Early English Text Society, pp. 23, 46. Comp. also 
Religious Pieces in Prose and Verse, circ. 1440, ‘‘The 
seuend commandemente byddis us pat we sall noghte stele, 
in whilke es forbodene us robbyry and receving and all 
wrangwyse takynge or with-holdynge or heledynge of ober 
mene’s gudes.” Wiclif’s Lollard Doctrines, Camden Soc. 
p. 24, ‘‘Be it made to him a cloke pat he is helid wip, and 
as belt pat he is ai gird wip.” 

3 In Greek εἰς τὰ καταχθόνια. Comp. Eph. iv. 9, Τὸ δὲ 
ἀνέβη τί ἐστιν εἰ μὴ ὅτι καὶ κατέβη πρῶτον els TA κατώτερα μέρη 
τῆς γῆς; 

4 Hence one of the Anglo-Saxon Versions of the 1xth 
century translates this literally, ‘‘He nither astah to hel 
warum”’ Descendit ad inferos. Heurtley, Harm. Symb. 
p. 89. 


Cu. V.] THE FIFTH ARTICLE. 139 


with Gehenna, [éevva!, the “place of torment,” or with 
ἡ ἄβυσσος", “the bottomless pit,” or with Τάρταρος, a 
Classical word denoting the gloomy side of the nether 
world. It is the same as the Hebrew Sheol, “‘the covered 
place,” “the invisible underworld,” which was repre- 
sented by the Jews under a threefold phrase, (1) the 
Garden of Eden or Paradise 4; (2) under the throne of 
glory® ; (3) in Abraham’s bosom ὅ. 


4. The Fact of our Lord’s descent to Hades is 
demonstrated by four lines of proof :— 


(a) By His own words :— 


When the repentant malefactor, addressing 
Him from his Cross, prayed Lord, remember me 
when Thou comest in Thy Kingdom, He replied, 
Verily I say unto thee, This day shalt thou be 
with Me in Paradise (Luke xxiii. 43). Now 
Paradise, as we have just seen, was one of the 
terms used by the Jews to describe the happy 
side of the realm of departed spirits. Therefore 


1 Matt. v. 30; xxiii. 33; Mark ix. 43—47; Luke xii. 5. 

3 Luke viii. 31; Rom. x. 7; Apoc. ix. 1, 2, 11. 

3 The substantive does not occur in the New Testament, 
but the verb ταρταρώσας, formed from it, is found in 2 Pet. 
ii. 4. 
4 From the Greek παράδεισος, originally a Persian word 
=the park of a king rich in flowers and fruit. The word is 
used by 8. Luke xxiii. 43, Σήμερον μετ᾽ ἐμοῦ ἔσῃ ἐν τῷ wapa- 
deiow ; by S. Paul in 2 Cor. xii. 4, οἷδα τὸν τοιοῦτον ἄνθρωπον 
οὐ ὅτι ἡρπάγη els τὸν παράδεισον ; by S. John, Apoc. ii. 7, ἐκ 
τοῦ ξύλου τῆς ζωῆς, ὅ ἐστιν ἐν τῷ παραδείσῳ Tod Θεοῦ. See 
Edersheim’s Life of Christ, ii. p. 599; Trench’s Epp. to 
the Seven Churches, p. 86. 

5 Or ‘‘Under the Altar.” Comp. Apoc. vi. 9, εἶδον 
ὑποκάτω τοῦ θυσιαστηρίου τὰς ψυχὰς τῶν ἐσφαγμένων. 

§ Comp. Luke xvi. 22, where it is said of Lazarus that 
after death he was borne ὑπὸ τῶν ἀγγέλων els τὸν κόλπον 
᾿Αβραάμ. 


140 _ HE FIFTH ARTICLE. [Pr. II.’ 


it is clear that wherever Paradise is, there 
Christ was after His death upon the Cross, and 
there the malefactor was by His side. 


(8) By the words of S. Peter on the day of Pentecost :-— 
On the day of Pentecost that Apostle charges 
his countrymen with having crucified and slain 
his Lord, but distinctly states that, according 
to the prophetic words of the Sixteenth Psalm, 
His soul was not left in Hades, neither did His 
Flesh see corruption (Acts ii. 31). Now it is 
clear that if His soul was not deft in Hades, 

He must Himself have been there. 


(y) By the words of S. Paul :-— 


Again, 5. Paul writing to the Ephesians says 
of Christ He who ascended is the same that 
descended into the lower parts of the earth (Eph. 
iv. 9). These words were quoted by the ancient 
Fathers as distinctly referring to the descent 
into Hades, 


(δ) By the words of 8. Peter in his first Epistle :— 
In his first Epistle S. Peter affirms that 


(1) Christ suffered once Jor all for sins, that 
in His flesh He was put to death, but in 
Spirit He was quickened ΤΩ 

(2) That ἐπ Mis Spirit He went and preached 
to the spirits in prison, who aforetime were 
disobedient, when the longsuffering of God 


1 Θανατωθεὶς μὲν σαρκὲ ξωοποιηθεὶς δὲ πνεύματι, i.e, In. 
respect to His flesh He wag subject to the law of death, but 
in the very act of dying His spirit was quickened, even 
prior to the resurrection of His body, into a fresh ener δ 
and activity. See Plumptre in ἴοο., Cambridge Bible Com- 
mentary ; Luckock’s After Death, pp. 33, 34. χὰ 


On. V.) - THE FIFTH ARTICLE. 141 


waited in the days of Noah, while the ark 
was preparing (1 Pet. ili, 19). 


Here the same Apostle, who was the first on the day 
οὐ Pentecost to proclaim that the soul of Christ had 
passed into Hades, but had not been left there (Acts ii. 
31), now gives us a glimpse of His occupation in Hades, 
He went and preached! the glad tidings? of His Cross 
and Passion to the spirits? in prison‘, and spake of 
hope even for those who had set at naught the long- 
suffering of God during the long ministry of Noah& 
and the preparation of the ark before the awful judg- 
ment of the Flood. This interpretation of the passage 
was the uniform teaching of the Fathers and most of 
the Reformers of the reign of Edward VI. 


5. Teaching of the Early Church. But they are 
not equally unanimous as to the result of His preaching. 


1’Exnpvéev. The word is used throughout the Gospels 
of proclaiming the Gospel of the Kingdom (Matt. iv. 23), 
and the glad tidings of remission of sins following upon 
repentance. See Luckock’s After Death, p. 47. 

2 Comp. 1 Pet. iv. 6, εἰς τοῦτο yap καὶ νεκροῖς εὐηγγελίσθη. 

3 That is the spirits who had an existence separate. 
from the flesh. In Hebrews xii. 23 we read of the spirits 
(πνεύματα) of just men made perfect. Comp. with this 5. 
Luke xxiv. 37, 39; Acts xxiii. 8, 9, and the expression ‘‘the 
spirits and souls of the righteous” in the Benedicite Omnia 
Opera. 

4 Ἔν φυλακῇ. Φυλακή fr. φυλάσσειν denotes (1) a watch 
of the night (Matt. xiv. 25); (2) a prison or place of safe 
keeping (Mark vi. 17, 27) ; (3) a place of safe keeping beyond 
this world (Rey. xx. 7), λυθήσεται Σατανᾶς ἐκ τῆς φυλακῆς 
αὐτοῦ. ἶ 

5 The prominence given to the history of Noah in our 
Lord’s eschatological teaching comes out in 8S. Matt. xxiv. 
37, 38; Luke xxiii. 26, 27. That His words made a great 
impression on 3, Peter’s mind and recollection may be 
inferred both from the present passage and from 2 Pet. ii. 
δ: 11, 6, : ) 


142 THE FIFTH ARTICLE. [Pr. ΤΙ. 


Some! held that no change took place in the condition 
of those to whom our Lord made this proclamation. 
In the course of time, however, the idea was put 
forward by others? that by His visit He delivered 
some souls from Hades and carried them thence to 
some better place. But on this point Scripture pre- 
serves an impressive silence, and such speculations as 
these rest on too precarious a foundation to claim 
general acceptance. We may acquiesce in the opinion 
of S. Augustine that “we cannot think Christ went 
down to hell in vain 3,” and leave the results in His 
Hands. The broad general lessons, which the fact 
of His descent teaches, are full of comfort. We learn 
that 


(1) As perfect Man our Lord condescended to 
endure to the full all the limitations which 
pertain to man ; 

(2) That He has hallowed every condition of 
human existence ; 

(3) That death has no mystery which He has not 
fathomed ; 

(4) That neither height nor depth can separate us 
from His love4 (Rom. viii. 39); 

(5) That there is nothing in the fact of death, 


1 As Justin Martyr, Ireneus, and Tertullian. See 
Hagenbach’s History of Doctrines, Vol. i. p. 263. 

2 As Clement of Alexandria, Origen, Athanasius, Cyril 
of Jerusalem. Ibid., Vol. ii. p. 61, iii. p. 207. 

3 See 5. August. Epist. ad Euodium, elxiv. 

4 Οὔτε ὕψωμα, οὔτε βάθος, οὔτε τις κτίσις ἑτέρα δυνήσεται 
ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ Θεοῦ, τῆς ἐν Χριστῷ ᾿Ιησοῦ 
τῷ Κυρίῳ ἡμῶν (Rom. vill. 89). For βάθος = deepness, depth, 
comp. Matt. xiii. 5; Mark iv. 5; Eph. iii. 18. ‘No powers 
of nature, no limits of space or time, can hinder Christ 
from finding His way to souls.’’ Martensen’s Christian 
Dogmatics, p. 316. 


Cr. V.] THE FIFTH ARTICLE. 143 


nothing in the consequences of death which He 
has not endured for us}. 


6. The Third Day. But it was not possible that 
He should be permanently holden of death. On the 
evening”? of the day of the Passion the Body of our 
Lord was laid in the tomb, and there during Friday 
night, Saturday, and Saturday night it remained*. 
Never did man’s “last enemy” seem to have won a 
completer victory. But early on the morning of “the 
first day of the week*,” our Lord’s Day (Rev. i. 10), 
there was a mighty change. On that morning Mary of 
Magdala and the other holy women set out for the 
tomb to complete the embalming of the Body (Mark 
xvi. 1 ; Luke xxiv. 1). While they were wondering who 
should remove the great stone from the entrance, the 
earth quaked beneath their feet, and an Angel descended 
and rolled away the stone and sat upon it. Though 
bewildered by these strange events the women advanced 
nearer, and perceived that not merely the stone was 
rolled away, but that the sepulchre was empty (Mark 
xvi. 4; Luke xxiv. 2), and as they were standing full 
of awe and wonder, the angel announced to them that 
their Lord was risen (Luke xxiy. 6), and bade them 


1 See Westcott’s Historic Faith, p. 18; Mason’s Faith 
of the Gospel, p. 194. 

3 On the dealings in the meantime of the Jewish San- 
hedrim with the Roman Governor and with the soldiers on 
their return from the tomb, see Paley’s Evidences, Leslie’s - 
Short Method with the Deists. 

3 Three days, or parts of three days. It was the custom 
of the Jews to call the same period of time (1) ‘‘three days 
and three nights’’ (1 Sam. xxx. 12, 13), or (2) ‘‘after three 
days,” or (3) ‘‘on the third day” (2 Chron. xii. 5, 12), 
putting the whole for a part. 

4 Τῇ μιᾷ Σαββάτων, Luke xxiv. 1; τῇ ἐπιφωσκούσῃ εἰς 


μίαν Σάββάτω», Matt. xxviii. 1. 


144 THE FIFTH ARTICLE. [Pr. 11. 


go and tell the joyful news to His disciples eo 
xvi. 7). ; 


6. He rose again. Filled with mingled fear and 
joy they hurried to the Apostles, who, instead of at 
once crediting the intelligence, regarded it as no better 
than zdle talk! (Luke xxiv. 11). But soon they found 
that the announcement was actually true. Two of their 
number, 8. Peter and 8. John, hurried to the tomb, 
and satisfied themselves that the Body was not there. 
While they retired with thoughts too deep for words, 
Mary of Magdala had lingered by the tomb weeping 
bitterly? Her whole soul was absorbed in the sure 
conviction that an enemy had taken away her Lord. 
Suddenly she was aware of a vision of angels, Then 
she became sensible of Some One speaking to her 8. 
At first she mistook Him for the keeper of the garden. 
A second time He spoke and called her by her name. 
Now the pronunciation of her name revealed who 
He was‘. Flinging herself at His feet, she would have 


1 ᾿Ἐφάνησαν ἐνώπιον αὐτῶν ὡσεὶ λῆρος τὰ ῥήματα ταῦτα. 
The word λῆρος, deliramentum Vulg., occurs nowhere else 
inthe N.T. It implies mere nonsensical talk, and is trans- 
lated in the Rhenish version “dotage.” None were more 
slow of belief than the Apostolic body. 

2 Ἑἱστήκει κλαίουσα (John xx. 11), i.e. weeping violently, 
sobbing aloud. The word is stronger than δακρύουσα, shedding 
tears, it denotes violent grief. It is used of (1) Rachel 
(Matt. ii. 18); (2) the widow of Nain (Luke vii. 13); (3) 
S. Peter (Mark xiv. 72). 

3 Uttering His first recorded words after the Resurrec- 
tion, adding to the words of the angel the question whom 
seekest thou ? 

4 First He speaks generally, Ῥύναι, τί κλαίεις ; (John xx. 

15), then individually, λέγει αὐτῇ ὁ “Inoovs, Μαριάμ (John 
xx. 16). On the previous history of Mary of Magdala see 
S. Luke viii. 2, and compare the question addressed to the 
man who had the legion Mark y. 9; Luke viii. 30, 


Cu. V.] THE FIFTH ARTICLE. 145 


clasped them. But he bade her not cling to Him'!, but 
go and tell His brethren and proclaim the joyful news?. 
He, who had power to lay down His life, had proved 
that He had power also to take it again (John x. 18). 
the Resurrection was an accomplished fact. 


7. The manifestations of the Risen Lord. But 
not only did He rise again from the dead. He was 
also pleased to vouchsafe many infallible proofs of the 
fact. In spite of all that men had done to Him He 
lingered forty days upon the earth, and during this 
period we have a record of ten “ manifestations ” ;— 

(a) At or near Jerusalem, to (1) Mary of Magdala 
(John xx. 11—18)3; (2) the other ministering 
women (Matt. xxviii. 9); (3) the two disciples 
journeying to Emmaus (Luke xxiv. 13—33); 
(4) S. Peter* (Luke xxiv. 34; 1 Cor. xv. 5); (5) 
the Ten Apostles in the absence of S. Thomas® 


1 Μή μου ἅπτου, do not keep, or continue clinging to Me. 
The idea appears to be that of ‘“‘holding”’ in the desire to 
retain, and not merely of ‘‘touching.” Under other cir- 
cumstances the Lord invited the disciples to “handle” His 
Person. Westcott, in loc. 

2 It may well be asked if any writer of the second 
century could have made Mary of Magdala the heroine of 
the Resurrection, rather than the Mother of our Lord, and 
at the same time have maintained a congruity between the 
special treatment of her case, and the previous facts of her 
personal history? See Maclear’s Boyle Lectures, pp. 296, 
297. 

3 All the first five appearances were vouchsafed on the 
world’s first Easter Day. No wonder it was named the 
Lords Day. 

* Kal ὅτι ὠφθη Knog. To this manifestation S. Paul 
clearly attached the greatest importance. He places it in 
the forefront of the records of the appearances as he pro- 
claimed them to the Corinthians (1 Cor. xy. 4). Upon it 
-see Maclear’s Boyle Lectures, pp. 298, 299. 

δ. On the manifestation to 8. Thomas see Westcott’s 
The Revelation of the Risen Lord, pp. 93—106. 


M. C. 10 


146 THE FIFTH ARTICLE. [Pr. IL. 


(Luke xxiv. 36—43; John xx. 19—25); (6) 
the Eleven when he was present (John xx. 
94. 99). 

(6) In Galilee, to (1) the Seven by the Lake side 
(John xxi. 1—14); (2) to more than five 
hundred brethren at once on the appointed 
mountain (Matt. xxviil. 16—18; 1 Cor. xv. 6). 

(c) Again at or near Jerusalem, to (1) James, 
“the Lord’s brother!” (1 Cor. xv. .7); (2) the 
whole Apostolic body just before the Ascension 
(Luke xxiv. 50; 1 Cor. xv. 7). 


8. To these Chosen Witnesses He manifested 
Himself under the most varied circumstances?. They 
saw Him not once but several times, not separately 
but together, not by night only but by day. They not 
only saw Him but conversed with Him, while He shewed 
them His hands and His feet, and thus closed up every 
avenue of doubt. The record of the Manifestations so 


1 «*At¢ the time when S. Paul wrote, there was but one 
person eminent enough to be called ‘James’ simply without 
any distinguishing epithet—the Lord’s brother, the bishop 
of Jerusalem.” Bp. Lightfoot On the Galatians, p. 265. 
James and his brethren must be regarded as among the 
fruits of the Passion-travail of our Lord’s soul, whom the 
Resurrection delivered from previous unbelief. 

2 See Professor Milligan’s Lectures on the Resurrection, 
pp. 49, 50. ‘‘The most common understanding,” remarks 
Paley, “must have perceived that the history of the 
Resurrection would have come with more advantage if the 
Evangelists had related that Jesus had appeared after He 
was risen to His foes as wellas to His friends, to the Scribes 
and Pharisees, the Jewish Council, and the Roman governor; 
or, even if they had asserted the public appearance of Christ 
in general, unqualified terms, without noticing, as they 
have done, the presence of His disciples on each occasion, 
and noticing it in such a manner as to lead their readers 
to suppose that none but disciples were present.” Paley’s 
Evidences, Pt. ii. ch. 8. 


Cn. V.| THE FIFTH ARTICLE. 147 


calm, so simple, so consistent in the minute portraiture 
of the witnesses, and so completely in harmony with all 
that had gone before, of itself confutes the idea that 
our Lord’s Personality had so wrought upon His disciples 
that after His death they saw visions of Him from 
time to time. It is clear that the Apostles were 
utterly unwilling to accept the account of His Resur- 
rection. Slowly and with the utmost difficulty, and 
only after repeated proofs, were they brought to accept 
the reality of His risen life not as a subjective im- 
pression, but as an objective fact. 


9. The Theory of Visions, to which modern free 
thought?! has recourse to account for the Resurrection, 
is refuted by (1) the extraordinary calmness? of the 
narrative itself; by (2) the fact that the manifestations 
are not baited as visions in that narrative? ; by (3) 
the absence of any strong excitement such as the vision- 


1 The hypothesis of imposture on the part of the 
Apostles is now all but universally rejected as morally 
impossible. ‘‘The historian,’ says Strauss, ‘‘must ac- 
knowledge that the disciples firmly believed that Jesus was 
risen.” See Leben Jesu, 1864, p. 289. 

2 The same supernatural calmness which has refused to 
mingle a note of surprise or a word of indignation with any 
of the details of the Passion is still preserved in the narra- 
tive of the Resurrection. Nota word of exultation marks 
the account of that momentous triumph. 

8. The writers of the Gospel narrative, as also S. Paul, 
5. Peter, and the rest, were not unacquainted with visions. 
They have described them as happening, sometimes to 
themselves, sometimes to others. Whenever they do so 
they employ an appropriate’ phraseology, they use specific 
terms, Why is this phraseology entirely laid aside? Why 
do they never describe the witnesses of the Resurrection as 
falling into a trance, and so beholding their risen Lord? 
They knew how to describe such scenes. Why do they now 
adopt an entirely different kind of narrative? 


10—2 


Η 


148 THE FIFTH ARTICLE. [Pz. II. 


ary hypothesis presupposes!; but above all, if they were 
visions, by (4) the fact of their abrupt cessation. Five 
manifestations occur three days after the Crucifixion, 
one seven days afterwards, three at intervals during a 
period of four weeks, and one just before the Ascension, 
six weeks after the first. Then they cease abruptly. We 
have no record of any other in Galilee or Jerusalem. 
If they were the result of a state of ecstasy, why 
did they not continue? Exactly at the moment when 
enthusiasm may be regarded as at its height, the 
“visions” suddenly cease, and when we should have 
expected they would have increased in number and 
have continued, they come to an abrupt close, and give 
place to a life of healthy practical activity on the part 
of the Apostolic body and the believers generally?. 

10. The Form of Existence, also, to which the 
Lord is restored is wholly different from anything that 
previous analogy would have suggested. Everything 
that the Apostles had learnt from their own Scriptures, 
or had seen during their Lord’s Ministry, would actually 
tndispose rather than predispose them to accept? a 
revelation of the Risen Life so wholly new in kind 

1 When the Ten are themselves convinced of the reality 
of the fact, one of their body positively refuses to accept 
their testimony. No words of others, he declares, nothing 
but touching with his own hands the crucifixion marks in 
his Master’s body shall convince him of a fact antecedently 
so incredible as the Resurrection of his Lord. Is this the 
psychological condition essential to the temperament that 
sees visions and dreams dreams ? 

2 See Godet’s Defence of the Christian Faith, p. 79; 
Milligan On the Resurrection, p. 110—112. 

3 All previous analogy would have represented the 
resurrection of our Lord either as a restoration to natural 
life with all its changes and chances, or as an immediate 
deification. See Westcott’s Gospel of the Resurrection, 
p. 276. 


Cx. V.] THE FIFTH ARTICLE. 149 


and issue: The son of the widow of Zarephath!, the 
child of the Shunammite woman’, the daughter of 
Jairus’, the only son of the widow of Nain‘, and 
even Lazarus’ himself had risen from death, but only 
to the same natural and earthly conditions as before, 
and eventually to die again. In contradistinction to 
this the Apostles saw their Lord restored to a phase of 
existence, of which there had been hitherto no instance 
in all human experience®. There were the same fa- 
miliar intonations of the voice’. There were the marks 
in the Hands and the Feet, and Side’. It was nota 
ghost which the disciples handled, but a body built up 
of flesh and bones. He could come and stand in their 
midst. He could assimilate the food they offered Him. 
He could remain with them in conferences of extended 
duration. And yet He was not the same. If He was 
the same as before in tender sympathy, and infinite 
consideration, and power of teaching, and conscious 
authority, He was in other respects very different’. 


1 1 Kings xvii. 19—24. 2 2 Kings iv. 32—37. 
3 Mark y. 22; Luke viii. 41. 
4 Luke vii. 11. -5 John xi. 1—20. 


§ On the idea that ideas borrowed from Greek or Roman 
mythology could have coloured the conceptions of the first 
disciples, see Westcott’s Gospel of the Resurrection, pp. 
116, 117. 

7 John xx. 16. 8 John xx. 27. 

9. See Milligan’s Lectures, On the Resurrection of our 
Lord, p. 124. Words never used before are now for the 
first time introduced to describe these ‘‘Manifestations.” 
Comp. Mark xvi. 12, Μετὰ δὲ ταῦτα δυσὶν ἐξ αὐτῶν περιπα- 
τοῦσιν ἐφανερώθη; Mark xvi. 14, ὕστερον δὲ ἀνακειμένοις 
αὐτοῖς τοῖς ἕνδεκα ἐφανερώθη ; John xxi. 1, μετὰ ταῦτα ἐφανέ- 
ρωσεν ἑαυτὸν πάλιν ὁ Ἰησοῦς ; xxi. 14, Τοῦτο ἤδη τρίτον ἐφα- 
νερώθη ὁ Ἰησοῦς τοῖς μαθηταῖς. This phraseology never 
occurs before in the Gospel narrative. ‘‘ What was before 
natural to Him is now miraculous; what was before 


150 THE FIFTH ARTICLE. [Pr. 17. 


He comes, we know not whence. He goes we know 
not whither. His is no longer a continuous sojourn - 
upon earth. He is free from all the limitations of time 
and space which He had known before. Nothing is ΄ 
taken away, but something is added. The corruptible 
has put on incorruption. The mortal has put on immor- 
tality} (1 Cor. xv. 54). The glorification of our human 
nature has begun’, though it is not yet completed. 


11. Historical Facts inexplicable without the 
Resurrection. Before proceeding to deal with the 
Theological importance of our Lord’s Resurrection it 
may be well to notice that such an event is absolutely 
necessary to account for certain notorious facts in the 
history of the world since the commencement of the 
present era. 

(a) First amongst these stands the Christian Church. 
Her commencement falls too much within the 
limits of historic times to permit us to be 
indifferent to her rise’, The existence of this 


miraculous is now natural.’ Westcott’s Revelation of the 
Risen Lord, p. 8. 

1 “ Christianity,” says Strauss, “‘in the form in which 
Paul, in which all the Apostles understood it, as is pre- 
supposed in the Confessions of all Christian Churches, falls 
with the resurrection of Jesus.” See Oosterzee’s Christian 
Dogmatics, p. 565. 

2 It is not sufficiently remembered that to describe a 
conquest of death at all, to pourtray the Conqueror, clothed 
in the mystery of the Resurrection Body, and in doing so 
to preserve the harmony of His moral attributes with all 
that had gone before, is a task transcending the art of the 
greatest master of poetry or fiction. Never before, never 
since, has it been even attempted. The idea has received 
form and substance only in the pages of the Evangelists, 
and has won the instinctive reverence of generations of the 
sons of men. 

3 See Liddon’s Bampton Lectures, pp. 102, 120. 


Cu. V.] 


(8) 


(y) 


(δ) 


THE FIFTH ARTICLE. 151 


great Institution is a startling fact. Before 
A.D. 30 it was not. Since then it has never 
ceased to operate with increasing results on the 
world of men. 

Secondly, there is the adoption of the Christian 
Faith by the great Roman Empire. “The 
miracle of miracles,” it has been strikingly 
said, “greater than dried up seas and cloven 
rocks was when the Augustus on his throne, 
Pontiff of the gods of Rome, himself a God to 
the subjects of Rome, bent himself to become 
the worshipper of a crucified provincial of his 
empire }.” 

Then there is the observance of the Lord’s 
Day. Whether we reflect on the period when 
it began, or the previous training of those who 
first accepted 105, or the renunciation of old 
beliefs which it implied, or the total and over- 
mastering change of thought and feeling which it 
involved in reference to a time-honoured insti- 
tution like the Sabbath, it remains and for 
ever must remain an absolutely unintelligible 
phenomenon without some fact to explain it. 
Akin to the institution of the Lord’s Day is 
that of Laster Day. Why has this day, the 
Queen of Days, become the culminating point 
in the series of Festivals which mark the Chris- 
tian Year, amongst the most cultivated nations 


1 Professor Freeman’s _ Chief Periods of European 
History, p. 67. 

2 For the expression see Rev. i. 10, and comp. Acts xx. 
7; 1 Cor. xvi. 1, 2; Heb. x. 25. See Milligan’s Lectures on 
the Resurrection, pp. 67, 68; Liddon’s Easter in S, Paul’s, 
vol. ii. pp. 92, 93; Maclear’s Evidential Valué of the Obser- 
vance of the Lord’s Day, Present Day Tracts, No. 54, p. 17. 


152 THE FIFTH ARTICLE. [Pr. II. 


of the world? Why in our own land has this 
great Feast displaced the old Teutonic worship _ 
of the goddess of spring, and hallowed with a 
special joy the awaking of nature from its 
wintry sleep? 

(ec) Then, again, there is the acceptance and obser- 
vance of the Holy Eucharist. If this Rite only 
commemorates at each celebration another of 
the innumerable triumphs of the great con- 
queror Death; if it only reminds those, who 
join in it, of the utter disappointment of the 
first disciples, why has it been so unceasingly 
celebrated ? How comes it to pass that coming 
from the East it has secured acceptance 
amongst the most cultivated nations of the 
West, and has succeeded in banishing into the 
darkness of oblivion the ancient sacrificial 
system, one of the most deeply rooted forms of 
worship which has ever obtained in the world?? 


(¢) Lastly, there is the concentration of the old 
sacrificial terminology, with all its antique and 
venerable associations, round the scene on Cal- 
vary, and the attraction to this fact of History 
of a world of sacrificial expressions and ideas. 
Where is there anything really parallel to this? 
What was there in the external and visible 
circumstances of the Death under Pontius 
Pilate to justify such an extraordinary attrac- 
tion? Who were the actors in the scene? A 
Sadducean pontiff, a Roman provincial gover- 
nor, a Galilean tetrarch, an infuriated Jewish 


1 See Milligan’s Lectures on the Resurrection, p. 69. 
2 See Maclear’s Evidential Value of the Holy Eucharist, 
the Boyle Lectures for 1879. 


Cu. V.] THE FIFTH ARTICLE. 153 


mob. ‘How surprised”, it has been said, 
“would all former offerers of human sacrifices 
have been, had this real human Victim, the 
only Man who was such, been pointed out to 
them. Here was no earthly altar, no expiatory 
form, no visible priest ; nobody could have told 
either from His life or from His death, that 
He was a Victim; He died by the natural 
course of events as the effect of a holy and 
courageous life operating upon the intense 
jealousy of a class; He died by civil punish- 
ment; and in heaven that death pleaded as 
the sacrifice that taketh away the sin of the 
world!”. But how could it be proclaimed as 
thus pleading in heaven unless some Event 
intervened, which completely altered the aspect 
of its deep degradation? In an historical and 
intensely practical age, when thousands of 
victims were daily offered in every town and 
city of the Roman Empire, men, whose religious 
instincts taught them to revolt from the very 
idea of a human sacrifice; who regarded with 
horror, when He reiterated His predictions of it, 
the very idea of their Master’s Passion; who, 
when He died, forsook Him and fled; after- 
wards proclaimed that He was the true, the 
real, Paschal Victim (1 Cor. v. 7); that He won 
for man Redemption through His Blood (Eph. 
i. 7); that He made peace through the Blood 
of His Cross (Col. i. 20); that, inaugurating 
a new and better Covenant, He reconciled all 
things unto Himself (Col. i. 20). What adequate 
explanation can be given of this extraordinary 


1 Mozley’s University Sermons, Ὁ. 188, 


154 THE FIFTH ARTICLE. [Pr. II. 


_ phraseology, unless our Lord did actually burst 
the bonds of death by rising on the world’s first - 
Easter Day? ~ 


12. By His Resurrection our Lord fulfils His 
own prediction. The Theological importance of our 
Lord’s Resurrection is so great that the whole structure 
of the Church and the entire faith of Christians may be 
said to depend upon it. 


(a) He had Himself pledged His Divine word to the 
ες fact that He should rise again :— 


4) At the first Passover of His public Ministry, 
in reply to the ecclesiastical authorities of 
the nation, when they demanded a sign of 
His authority to act as He had done, He 
said, Destroy this Temple and in three days 
I will raise it up}, and 8. John tells us? that 
He was then speaking of the Temple of His 
Body (John ii. 20, 21); 


(ii) Three times during His later Ministry, the 
refrain of each open prediction of His passion, 
just before His Transfiguration *, immediately 
after that event*, and on His last journey 
to Jerusalem®, had been After three days I 
will rise again (Mark x, 33) ; 


1 Avcare τὸν ναὸν τοῦτον, Kal ἐν τρισὶν ἡμέραις ἔγερῶ αὐτόν 
(John ii. 19). The word Λύσατε is itself remarkable. It 
indicates a destruction which comes from dissolution, from 
the breaking up of that which binds the parts into a whole, 
or one thing to another. 

2 Ἐκεῖνος δὲ ἔλεγε. ““᾿Εκεῖνος τε Π{|6 vero. ‘He’ cum 
emphasi. ὃ. John contrasts his Master’s thoughts with 
the interpretation of the Jews and the cpg. ἡ of the 
Apostles at that time.’”’ Godet, in loc. 

3 Matt. xvi. 21; Mark viii. 31; Luke ix. 22. 

4 Matt. xvii. 23; Mark ix. 31. 

5 Mait. xx. 19; Mark x. 34; Luke xviii. 33. 


Cu..V.] 


THE FIFTH ARTICLE. 155 


(ii) What He thus said privately to His Apostles, 


He said publicly to the Jews. Therefore, 
He affirmed, doth the Father love Me, because 
1 lay down My life, that I may take it again, 
No one taketh! it from Me, but I lay it down 
of Myself: I have power® to lay it down, and I 
have power to take it again (John x. 18). 


(8) That pledge He now fulfilled :—For 


(i) 


(ii) 


(iii) 


Having received powerfrom the Father, Who 
is the Fountain and Source of life, to lay 
down His life and take it again (John x. 8), 
He did now actually take it again, He did 


‘reunite His soul to His Body, He did quicken 


and revive Himself? ; 

After passing a whole day and two nights in 
the tomb, with a great stone rolled to the 
only entrance, while a Roman guard pre- 
vented the approach of friend or foe, on the 
third day He reappeared in the full radiance 
of living activity ; 

Thus He, Who had already overcome death 
in the death-chamber, on the way to the 
grave, and in the grave itself, now overcame 
death finally in His own Person and liveth 
for evermore. 


13. His Resurrection a proof of His Divinity. 
But not only did He thus fulfil His own prediction, He 


1 Atpec=tollit, Vulg., 1.6. taketh it away by force or 
against My will, ‘“‘sua potestate et arbitrio,” Bengel. 
2 ᾿Εξουσίαν Ξ- power or rather right. See Margin of Rev. 


_ Version. 


’ “Nullus mortuus est sui ipsius suscitator. Ile se 
potuit suscitare qui mortua carne non mortuus est.” 5. 
Aug. Serm. Ixyii. 2. 


156 THE FIFTH ARTICLE. [Pr. II. 


also proved by His Resurrection that He was God. 
No one could have raised himself who was merely man. 
The Resurrection by the fact of the absence of any 
human agent as its author takes its place on a level with 
the most prodigious of miracles—that of Creation. To 
summon into life and to recall to life are two acts of the 
same nature. ‘ Creation is the victory of Omnipotence 
over nothingness ; the Resurrection is the victory of 
the same power over death, which is the thing most 
like to nothingness that is known to us!”. Science 
has done wonders. She has chained down many of the 
forces of nature to do her will. She has accomplished 
much that justifies the words of Sophocles 


“Many the things that mighty be 
And none is mightier than man?”, 


But no man of science cherishes the most distant hope 
of being able to undo the work of death, or to keep 
death indefinitely at bay. The Resurrection is a 
creative act of the first order. He who said “J have 
power to lay down My life, and I have power to take τέ 
again,” spake as never man did or could speak. As 
then by His Incarnate Life and Death our Lord assured 
us of His humanity, so by His taking again His Life, 
He proved that He was more than man—that He was 
Gop. He linked together the first creation, which is 
the primordial fact in the history of the Universe, 
with a new creation, of which He too is the Author 
and the Source. At His Resurrection the inner glory 
of His Divine Nature, hitherto concealed beneath the 


1 Godet’s Defence of the Christian Faith, p. 43; Canon 
Liddon’s Easter in S. Paul’s, 1. p. 125. 
2 Soph. Antig. 332, 
Πολλὰ τὰ δεινὰ, κοὐδὲν ἀνθρώπου 
δεινότερον πέλει. 


Cu. Υ.] THE FIFTH ARTICLE. 157 


veil of His humiliation, now revealed itself, and as He 
broke the fetters of the grave, He displayed the rising 
God (Rom. i. 4). 

14. His Resurrection the Assurance of our Jus- 
tification. But besides attesting His Deity our Lord’s 
Resurrection stands in direct connection with our jus- 
tification’. It impressed the seal of the Divine accept- 
ance on the atonement He wrought out of His Life of 
perfect obedience and His Death upon the Cross. Hence 
S. Paul exalts its value not merely to a level with that 
of the Passion, but even above it. Then first did the 
certainty of the salvation our Lord had wrought become 
manifest in heaven and on earth. “By His Death we 
know that He suffered for sin, by His Resurrection we 
are assured that the sins for which He suffered were not 
His own ; had no man been a sinner, He had not died ; 
had He been a sinner, He would not have risen again ; 
but dying for those sins which we committed He rose 
from the dead to shew that He had made full satisfac- 
tion for them, that we believing in Him might obtain 
remission of our sins and justification of our persons?.” 
Hence the first gift which He bestowed on the world’s 
primal Easter Day was the forgiveness of sins. Whose- 
soever sins ye remit, said He to the Apostles, they are 
remitted unto them, and whosesoever sins ye retain, they are 
retained (John xx. 23). The continued life of Christ is 
the sole source of the remission of our sins. If He hath 


1 Comp. the Collect for the First Sunday after Easter, 
“Almighty Father, Who hast given Thine only Son to 
_ die for our sins, and to rise again for our justification.” 

2 Pearson, On the Creed, p. 476. The words of Pearson 
agree closely with those of 5. Chrysostom, Hom. ix. in Ep. ad 
Rom., εἰ ἦν ἁμαρτωλὸς, πῶς ἀνέστη ; εἰ δὲ ἀνέστη, εὔδηλον ὅτι 
ἁμαρτωλὸς οὐκ ἦν εἰ δὲ ἁμαρτωλὸς οὐκ ἣν, πῶς ἐσταυρώθη; 
δι’ ἑτέρους " εἰ δὲ δί ἑτέρους, πάντως ἀνέστη. 


158 THE FIFTH ARTICLE. [Pri *. 


not risen, if He passed away like other men and was no 
more seen, then is our faith vain, we are yet in our sins 
(1 Cor, xv. 17), and have no assurance of release from 
their guilt and penalty. If while we were yet enennes we 
were reconciled to God through the death of His Son, much 
more, being reconciled, shall we be saved by His Life 
(Rom. v. 10). But that Life must be a reality. The. 
Death of Christ was sufficient to make reconciliation 
for man, and to remove the obstruction which kept man 
from God, but without His Risen Life there could be no 
participation in its results. 'The Christian holds com- 
munion with and receives forgiveness from his Lord not 
simply by virtue of a single act which Christ did eighteen 
centuries ago for Man, but through His continued 
Life at the Right Hand of God. Faith in Christ is 
not a mental reference to the consequences of an action 
once for all wrought out on Calvary, but an approach to 
One, who is an actually existing and living Lord. Who 
is He that shall condemn? asks 8. Paul. Jt ts Christ 
Jesus that died, yea rather, that was raised’ from the dead, 
who is at the right hand of God, who also maketh inter- 
cession jor us (Rom. viii. 34). 


15. The Risen Lord the source of our means of 
grace. Moreover because as our Risen Lord He lives, 
therefore we live also? (John xiy. 9). The enrichment 


1 «The resurrection is here mentioned,” observes Godet, 
‘‘as the principle whereby a new life is communicated to 
believers, even the life of Christ Himself.”’ Comm. in Rom. 
Vol. ii. p. 130. 

2 «Quod est mortuus de nostro mortuusest; quod vivimus 
de Ipsius vivimus. Nec 1116 potuit mori de suo, nec nos 
vivere de nostro.” §. August. Serm. exxvii. 9. ‘*We must 
not suppose that in leaving us our Lord closed the gracious 
economy of His Incarnation, and withdrew the ministra- 
tion of His incorruptible Manhood from His work of loving 


Cu. V.] THE FIFTH ARTICLE. 159 


and elevation of our being is wholly derived from Him, 
As the first Adam, the source of our natural existence, 
was of the earth earthy, and could only beget what was 
earthy, so Christ, our second Adam, is from heaven, and 
He is as powerful to cleanse and deliver us, as the first 
Adam was to corrupt and enslave. Having united our 
human nature in an indissoluble union with His Divine 
Nature, He has become to it a quickening spirit (1 Cor. 
xv. 45). The life-stream that proceeds from Him can 
and shall pervade the whole race*, and as the life, 
to which He rose, was not a life in spirit only, but in an 
exalted and glorified Body, so He communicates to us 
of His Grace as One who still possesses a real and 
complete Humanity. He is the Fount and Source of 
that holy Inspiration, whereby we not only “think those 
things that are good,” but are also mercifully ‘‘enabled 
to perform the same.” He is also the Fount and Source 
of the Divine grace of those Sacraments, which are the 
channels of our new life. In Baptism, we are made 
members of His Body (Rom. vi. 4; Eph. v. 30). In the 


mercy towards us. The ‘Holy One of God’ was ordained, 
not only to die for us, but also to be ‘the beginning’ of a 
new creation unto holiness, in our sinful race, to refashion 
soul and body after His own likeness.” Newman’s Parochial 
Sermons, ii. p. 144. 

1 See Déllinger’s First Age of the Church; Liddon’s 
Easter in δ΄. Paul’s, ii. p. 110. 

2 Our Lord Himself says As the Father hath life in Him- 
self, even so gave He to the Son also to have life in Himself, 
John y. 26. ‘The aorist tense (ἔδωκεν) carries us back not only 
_ to the Incarnation, but beyond all time. ‘‘ Thus there are 
three stages in this great mystery. The Godhead imparts 
itself to the coequal Son. This is His eternal generation. 
The Son unites Himself to man’s nature. This is His 
Incarnation. He communicates His Manhood to His 
brethren. This is His true Presence in the Holy Eucha- 
rist.” Wilberforce, On the Holy Eucharist. 


160 THE FIFTH ARTICLE. [Pr. 11. 


Holy Eucharist, we become partakers of His Body and. 
His Blood! (John vi. 54; 1 Cor. x. 16). 


16. His Resurrection is the Earnest of our 
Resurrection. But once more. By overcoming death 
He has also opened unto us “the gate of everlasting 
life?” Had He at His Incarnation become a man like 
ordinary men, neither His Death nor His Resurrection 
would have affected us. But, as we have seen above, 
when He became consubstantial with us, He gathered 
our entire humanity into union with Himself, and in it 
triumphed over death. Since we were sharers in flesh 
and blood, He also Himself in like manner partook of the 
same, that through death He might bring to nought 
him that had the power of death (Heb. ii. 14). The 
efficacy, therefore, of His Resurrection, as of His Incar- 
nation, extends to the entire race, and all Humanity has 
been potentially raised in Him. Hence, as by virtue of 
our union with the first Adam we all die, so by virtue 
of our union with the second Adam, shall we all be made 
alive. But every man in his own order. Christ, the first- 
fruits®, is risen, On the very evening! that He died the 


1 Comp. Hooker, v. lxvii. 7. ‘‘It is on all sides plainly 
confessed that this Sacrament is a true and real participa- 
tion of Christ, who thereby imparteth Himself, even His 
whole entire Person, as a mystical Head unto every soul that 
receiveth Him, and that every such receiver doth thereby 
incorporate or unite himself unto Christ as a mystical 
member of Him, yea of them also whom He acknowledgeth 
to be His own.” 

2 Collect for Kaster Day. 

3 ’Amapxy Χριστός, ἔπειτα of Χριστοῦ ἐν τῇ παρουσίᾳ 
αὐτοῦ. 1 Cor. xv. 23. Comp. Rom. vi. 5; viii. 11; Phil. 
iii. 21. 

4 For the very striking ceremonial connected with this 
reaping of the barley-sheaf, see Edersheim’s Temple and 
its Services, pp. 221—224 ; and his Life and Times of Jesus, 
Vol. ii. 617. 


Cu. V.] ' JHE FIFTH ARTICLE. 161 


first sheaf of the ripened barley harvest was reaped from 
one of the fields near Jerusalem to be waved before the 
Lord in the Temple as a pledge of the entire harvest 
(Lev. xxiii. 9—11). What that ripe sheaf was to the 
literal harvest of the year, that was He, who lay in the 
garden-tomb, to entire humanity. In the silence of 
that grave, where death seemed to have won so com- 
plete a victory, “the first omer of the new Paschal 
flour” was waved before the Lord, and when He rose 
from the tomb, He rose as the first-fruits and pledge 
of the great ingathering of the race of mankind at 
the general resurrection at the last day'. J became 
dead, said He to the Apostle S. John, and behold 7 
am alive for evermore (Rev. i. 18). 


1 Hence we can say of Him in the Proper Preface for 
Easter Day that ‘‘ by His death He hath destroyed death, 
and by His rising to life again He hath restored to us 
everlasting life.” 


CHAPTER VI. 


THE SIXTH ARTICLE. | 


AposTLES’ CREED. NIcENE CREED. 


Ascendit ad ccelos; Kal ἀνελθόντα eis τοὺς ovpa- 

Sedet ad dexteram Dei νούς" 

Patris Omnipotentis. καὶ καθεζόμενον ἐκ δεξιῶν τοῦ 
Πατρός. 


ATHANASIAN CREED. 


Ascendit ad ccelos, 
Sedet ad dexteram Patris. 


1. Connection. Having confessed our faithin our 
Lord’s triumph over death, we proceed to affirm that 
the issues of that event were not then completed, that 
they were a preparation for another glorious event, His 
Ascension into heaven and session at the right Hand of 
God. This Article! has received no variation save only 
in the addition to the Western Creed of the name of 
God, and the attribute Almighty. 


1 Originally it ran ‘‘Ascendit in celos, sedet ad dexte- 
ram Patris.” Rufin. in Symb. In the Creed of 5. Augus- 
tine we find ‘‘Sedet ad dexteram Dei Patris,” to which was 
afterwards added ‘‘Omnipotentis.” The absence of these 
additions to the clause in the Quicumque bears to a certain 
extent on its comparatively early date. ‘If the Athana- 
sian Creed had been framed at the time when the full 
phrase was the established reading of the Apostles’ Creed, 
such also, in all probability, would have been the text of 
the Athanasian.” Heurtley, De Fide et Symb. p. 47. 


a ἰδ 


, 4 
EE ee ΎΨΨ 


Cu. VI.] THE SIXTH ARTICLE. 163 


2. Close of the great Forty Days. During the 
forty days that elapsed after His Resurrection our Lord 
not only manifested Himself from time to time to His 
Apostles, and satisfied them respecting His death and 
the prophecies which had foreshadowed it (Luke xxiv. 
44, 45), but gave them authority also to preach the 
Gospel to all nations, to baptize, to celebrate the Holy 
Eucharist, and to absolve the heavy laden of the burden 
of sin (John xx. 21). At length this solemn period drew 
to a close, and the Apostles, warned, it may be, by the 
Lord Himself}, left Galilee and returned to Jerusalem. 


3. The walk towards Bethany. Amidst the 
scenes of His late sufferings the Apostles thus once more 
saw their risen Lord, and received His last command to 
remain in Jerusalem till they should be baptized with the 
Holy Ghost and endued with power from on high (Luke 
xxiv. 49; Acts i. 4, 5). At length one day He bade 
them accompany” Him along the road towards Bethany 
and the Mount of Olives*. Convinced that something 
mysterious was about to happen to their Master and 
thinking that He intended at last to commence His 
long-looked-for reign, they began to enquire, Lord, dost 
Thou' at this time restore the kingdom to Israel? But 
their enquiries were solemnly silenced. It was not for 
them to know the times and seasons, which the Father 


1 Or attracted by the near approach of the Festival of 
Pentecost. 

2 ’Einyayev=He led them forth, i.e., either from some 
place near the City, or from the City itself, perhaps the 
same room with its closed doors where the Lord had 
already appeared twice before (John xx. 19, 26), Bp 
Ellicott’s Hulsean Lectures, p. 414, n. 

~ 83 On the offensive publicity of the traditional spot in 
full view of the whole city of Jerusalem, see Stanley’s 
Sinai and Palestine, p. 454. 
4 El ἐν τῷ χρόνῳ τούτῳ ἀποκαθιστάνεις : Acts i. 6. 


11—2 


164 THE SIXTH ARTICLE. [Pr. Il. 


had set within His own authority}. It was their duty to 
bear witness to their Lord in Jerusalem, and in all 
Judea and Samaria, and unto the uttermost part of the 
earth (Acts i. 7, 8). 


4. The Ascension. Thus conversing, they followed 
Him to the borders of the district of Bethany?, to one 
of the secluded hills that overhang the village on the 
eastern slope of Olivet. There they received His last 
solemn and abiding blessing, and while His Hands were 
yet uplifted in benediction, a marvellous change took 
place. By the power of His inherent Deity He began 
to be parted from them (Luke xxiv. 51), and there came 
a cloud in which He rose from Olivet, and was carried 
up? into heaven out of their sight (Acts i. 9). Long 
time stood the Eleven looking upwards, and watching 
Him as He receded more and more from view (Acts i. 
10). At length two angelic beings clothed in white 
apparel? addressed them, saying, Ye men of Galilee, why 
stand ye gazing up into heaven? This Jesus, who was 
received from you tnto heaven, shall so come in like man- 
ner as ye beheld Him going into heaven (Acts 1. 11). 


1 "Eéovcia=authority, absolute disposal. It is not the 
same as δύναμις in the next verse. 

2 «Not altogether into Bethany, but so far as the point 
where Bethany came into sight.” Stier, in loc. ‘‘A more 
secluded spot could not be found so near the stir of a 
mighty city; the long ridge of Olivet screens the hills, and 
the hills themselves screen the village beneath, from all 
sound or sight of the city behind.” Stanley’s Sinai and 
Palestine, Ὁ. 454. 

3 ᾽᾿Ανελήφθη, Mark xvi. 19; ἀνεφέρετο and ἐπήρθη Luke 
xxiv. 51, Acts 1.9; ἐπορεύθη, 1 Pet. 111. 22. 

4 Ἂν ἐσθήσεσι λευκαῖς. In vestibus albis, Vulg. The 
unusual Greek of the older MSS is not likely to have been 
substituted for the more usual form. Comp. Luke xxiv. 4; 
Acts x. 30; xi. 13. 


Cx. VI.] THE SIXTH ARTICLE. 165 


5. The. Record of the Ascension attests its 
veracity by (i) its marvellous calm, and (ii) its circum- 
stantial detail :--- 


(a) Its marvellous calm :— 

If there was an incident in the whole range 
of those recorded in the Gospel Narrative, which 
an ordinary writer would have deemed himself 
justified in describing with the utmost minute- 
ness of detail, it was the Ascension. Such a 
close of such a Life might seem almost to 
demand a peculiar treatment in the narrative. 
The event, of which the Apotheosis of the 
Emperor at this very period was the dark 
shadow1, was now once and for ever realised. 
But the same majestic calm, which has with- 
held a single expression of surprise or indigna- 
tion from the narrative of the Passion and of 
triumph from that of the Resurrection, is equally 
conspicuous now? The Evangelists do not 


1 See Trench’s Hulsean Lectures, p. 167. ‘It was, 
indeed, an irony of the heathen world and of its magni- 
ficent pretensions, worthy of the author of all mischief, 
when the honour owed to Christ the Lord, being diverted 
on the way, was paid to a Tiberius or a Nero.” ‘As the 
faith which was founded upon sacrifice grew to be a 
supreme power, so on the other side men found in trium- 
phant force that which could command their immediate 
homage.’’ For Nero’s Apotheosis see Tac. Ann, xv. 74. 
‘*On contemporary coins he bears the title of Zeus, 
Apollo, and Hercules; and one coin in his honour is 
inscribed τῷ σωτῆρι τῆς οἰκουμένης." See Canon Westcott’s 
The Two Empires, The Church and the World, pp. 260— 
267. 

2 “<The Adrogwn, the very Life, could not but return to 
its own level. For the disciples it was necessary as supply- 
ing the last link in the chain of Faith.” Rev. J. F. Val- 
lings, Life of Christ, p. 211. 


166 


(0) 


6, 


THE SIXTH ARTICLE. [Py HH. 


appear conscious that they are describing an 
incident at all different from any other in 
the life of our Lord. They clearly regard the 
Ascension as the natural consequence and 
termination of His Incarnate Life. 


Its circumstantial detail :— 

There is a marked difference in one respect 
between the narrative of the Resurrection and 
that of the Ascension. When exactly the Lord 
rose again, how He looked when He arose, no 
man knoweth, for no man saw. But when He 
ascended, when it was of the utmost importance 
that men should be assured of His passage 
upwards to the same heaven, where He was 
with the Father before the world was (John xvii. 
5), then in the presence of many witnesses! did 
He withdraw, and that not swiftly and impercep- 
tibly like Enoch, who was not, for God took him 
(Gen. v. 24), nor amidst incidents calculated to 
terrify as in the case of Elijah, who went up to 
heaven in ὦ chariot of fire and with horses of 
fire (2 Kings ii. 11), but gradually and quietly 
without pomp or circumstance, and in a way 
which left on the minds of those who witnessed 
it no doubt of its reality. 3 


The Types fulfilled. Thus, as was typically 


foreshadowed by the entrance of the High Priest on 
the Day of Atonement into the Holy of Holies’, as 


1 To three only had the sight of the first Transfiguration 
been granted. All the Apostles beheld the second and yet 
greater Transfiguration. 

2 “David was first privately anointed by Samuel at 
Bethlehem, and yet had no share of dominion; seven 
years he continued anointed in Hebron only king over 


Ox. VI.] THE SIXTH ARTICLE. 167 


Psalmists had by prediction described when the Ark 
of the Covenant passed within the gates of the captured 
fortress of Jebus!, as He Himself had on several 
occasions foretold*, did our Lord ascend in triumph 
into the highest heavens. Thus did He enter into 
His glory, and resume everything’, all power and all 
prerogative, of which He had emptied Himself, when 
He condescended to become Man. Thus did He pass 
far above all heavenst (Eph. iv. 10) into the very 


the tribe of Judah; at last he was received by all the 
tribes, and so obtained full and absolute regal power over 
all Israel, and seated himself in the royal city of Jerusalem. 
So Christ was born King of the Jews, yet as the Son of 
man He received no such dominion; but after He rose 
from the dead, then as it were in Hebron with His own 
tribe He tells the Apostles, All power is given unto Him, 
and at His Ascension He enters into the Jerusalem above 
and there sits down at the right hand of the throne of God.” 
Poarson, On the Creed, p. 499. 

1 See the proper Psalms for Ascension Day, viii., xv., 
XXi., XXiv., xlvii., cviii. On their fitness for the Day see 
Liddon’s University Sermons, Series i., pp. 284, 285. 

2 See John vi. 62; vii. 33; xiv. 28; xvi. 5; xx. 17. 
These passages sufficiently refute the objection against the 
Ascension on the ground that it is not recorded as an 
incident by 8. John. The words, e.g., in vi. 62, ἐὰν οὖν 
θεωρῆτε Tov υἱὸν Tod ἀνθρώπου ἀναβαίνοντα ὅπου ἦν τὸ πρότε- 
pov; the term θεωρεῖν, strictly to contemplate, and the 
present participle ἀναβαίνοντα, forbid us to think of an 
event of a purely spiritual nature. The idea of 5. John’s 
Gospel was the development of faith in the minds of the 
Apostles from its birth to its consummation. Now their 
faith was born with the visit of John and Andrew, Ch. i., 
after the Baptism ; and it received the seal of perfection i in 
the profession of 5, Thomas, Ch. xx., before the Ascension. 
Godet, on 5. Luke, 1. 369. ᾿ 

3 Pearson, On the Creed, p. 485; see also Barrow’s 
ρων on the Ascension ; Jackson, On the Creed, I. p. 

40 

- Ὑπεράνω πάντων τῶν οὐρανῶν, Eph. iv. 10; ὑψηλότερος 

τῶν οὐρανῶν, Heb. vii. 26, 


168 THE SIXTH ARTICLE. [Pr. II. 


presence of God, into the place of all places “in the 
universe of things, in situation most excellent, in glory 
most illustrious”; so that “ whatsoever heaven is higher 
than all the rest which are called heavens, whatsoever 
sanctuary there is holier than all which are called holies, 
whatsoever place is of greatest dignity in all those 
courts above, into that place did He ascend, where in 
the splendour of His Deity He was before He took upon 
Him our humanity.” 


7. He sitteth at the right hand of God. Having 
stated this, the Creeds pass on to speak of what He does 
in the highest heavens. He sitteth, they affirm, at the 
right hand of God the Father Almighty. This is 
expressly stated by S. Mark, when he says, So then 
the Lord Jesus, after He had spoken unto them, was — 
received up into heaven, and sat down at the right hand of 
God (Mark xvi. 19). This is directly declared by S. Paul 
when he writes to the Ephesians God raised Christ from 
the dead, and set Him at His own right hand in the 
heavenly regions (Eph. i. 20), and by the writer of the 
Epistle to the Hebrews, when he states that Christ 
having offered one sacrifice for sins for ever, sat down on 
the right hand of God (Heb. x. 12). 


8. Meaning of the Session. But “God is a 
Spirit},’” “without body, or parts 7,” and therefore hath 
not hands like a man. We must not, then, understand 
this session as determining any posture of the Body 
of our Lord at the right hand of God. For in one 
place S. Paul says merely that He zs at the right — 
hand of God (Rom. viii. 34), and S. Stephen affirmed 


1 Πνεῦμά ἐστιν ὁ Oeds=God is Spirit or a Spirit, John 
iv. 24. See Margin of Revised Version. 
2 Article i. of the xxxix. Articles. 


Cu. VI.) THE SIXTH ARTICLE. 169 


that he saw Him standing at the right hand of God 
(Acts vii. 56). We are to interpret the words as 
meaning that just as the most honourable place 
amongst men is the right hand}, therefore the right 
hand of God signifies His most glorious Majesty, and 
that God hath conferred upon the Son all preeminence 
of power, favour, and felicity, and the place of greatest 
honour and most exalted dignity and most perfect 
bliss? in the heaven of heavens. 


9. His Session in our humanity. Moreover 
our Lord occupies this place not in His divine nature 
alone as He did before His Incarnation, but clad in 
that humanity which He had taken into indissoluble 
union with His Godhead. The Manhood, which He 
wore on earth, was not annulled when He ascended, 
neither was it dissolved into the majesty and glory of 
God’. The Ascension completed what the Resurrection 
began. As thenevery constituent of our nature remained, 
and nothing was taken away but something was 
added, so was it at the Ascension. Every humiliating 
restriction and limitation of His mortal nature was 
indeed for ever at an end, but it was our humanity+ 


1 When Bathsheba went unto King Solomon he sat 
down on his throne, and caused a seat to be set for the 
king’s mother, and she sat on his right hand (1 Kings ii. 
19). Similarly the petition of S. James and 5. John was 
_ that they might sit one on the right hand and the other on 
the left hand of our Lord (Matt. xx. 21). See Pearson, On 
the Creed, pp. 493, 494. 

2 « Beatus est, ea beatitudine, que dextera Patris vocatur, 
ipsius beatitudinis nomen est dextera Patris.”” §. Aug. 
Serm. ad Catech., xi. ‘‘Ad dexteram ergo intelligendum sic 
dictum esse, in summa beatitudine, ubi justitia et pax et 
gaudium est.” §. Aug. de Fide et Symb. ὁ. xiv. 

3 See a striking passage on this point in Pusey’s Paro- 
chial Sermons, Vol. 11. pp. 206—230. 

4 “ Ascendit ergo ad cxlos, non ubi Verbum Deus ante 


170 THE SIXTH ARTICLE. [Pr. 11. 


still, which He bore upwards through the heaven of 
heavens. The Form, on which ten thousand times ten 
thousand of the heavenly host gazed in adoration, as 
It passed higher and yet higher to the throne of God, 
was not the Form, on which they had gazed, when He 
was the Word and was with God, and was God (John i. 
3), but the Form of the Word made flesh, the Form of 
the Word so clad in our glorified humanity, that our 
Manhood had become His Nature no less than the 
Godhead itself}, 


10. The Object of His Session. But we are not 
to conceive of our Lord’s session at the right hand of 
God as though it implied a state of inactive rest”. Jf 
ye loved Me, said He, ye would rejoice, because I 
said, I go unto the Father (John xiv. 28). And we have 
indeed reason to rejoice, for in the highest heavens He 
maintains not a lessened but a continued and height- 
ened activity. 45 the Father worketh even until now, so 
doth He work (John v. 17). By His death and Resur- 
rection He became not what the first Adam was, a 
living soul, but much more, a quickening, life-giving 


non fuerat, quippe qui semper erat in celis et manebat in 
Patre, sed ubi Verbum caro factum ante non sedebat.” 
Rufinus, in Symb. Apost., c. 31. 

1 «To make the union with us full, He was content not 
to be sent alone, but to be made; and that γενέσθαι, to be 
made, so as never to be unmade more. Our manhood be- 
coming His nature no less than the Godhead itself.” Bp 
Andrewes, Sermon iv. On the Nativity. 

2 Martensen’s Christian Dogmatics, Ὁ. 323. ‘Christian 
thought cannot stop at the Ascension. Christian Revela- 
tion itself beckons it farther. Christian science rigorously 
demands a continuity of life and energy.”’ It is impossible 
to conceive that such a life and such an energy as that 
imanifested in the Life Incarnate could be a vanished force. 
See Vallings, Life of Christ, p. 212. 


Cu. YI.] . THE SIXTH ARTICLE. 171 


spirit! (1 Cor. xv. 45). As the second Adam He not 
only recapitulated and represented the race before His 
Father, but sustained towards it the most vital rela- 
tions?. “By His Ascension He was instated in the 
complete exercise of all the offices, and in the full enjoy- 
ment of all the privileges, belonging to Him as perfect 
Mediator, Sovereign King, High Priest, and Arch- 
Prophet of God’s Church and people*. He did initially 
and in part exercise these functions upon earth ; anda 
ground of enjoying these preeminencies He laid here ; 
but the entire execution and possession of all, He did 
obtain by His Ascension into heayen,-and by His 
Session there.” 


11. His Office as Priest Typified. The sacerdotal 
Office of our Lord received its most expressive pre- 
figuration on the great Day of Atonement‘, which was 
observed by the Jews as the great day of national 
humiliation and expiation® for the sins alike of the 


1 «« Though His Body had a beginning from us, yet God 
hath given it vital efficacy, heaven hath endowed it with 
celestial power, that virtue it hath from above, in regard 
whereof all the angels of heaven adore it.” Hooker, Eeci. 
Pol. vy. 54. 9. 

* «His heavenly life, now that He is ascended, is the 
expression of His perfect union with the Father,—I am in 
the Father, and the Father in Me ; and it is equally the 
expression of His perfect being in redeemed humanity— 
I am in them and the Father in me.”’ Martensen’s Chris- 
tian Dogmatics, p. 322. 

3 Barrow’s Sermon On the Ascension. ‘Three offices 
did God from the beginning elect to save His people by; 
and that by three acts—the very heathen take notice of 
them—(1) Purgare, (2) Illuminare, (3) Perficere.” Bp 
Andrewes, Sermon v. On the Incarnation. 

4 In the Talmud it is called simply ‘‘the Day,” in the 
Acts of the Apostles “‘the fast,” xxvii. 9. 

> Its celebration is"prescribed in Lev. xvi. ; xxiii, 26— 
32; Num. xxix. 7—11, 


172 THE SIXTH ARTICLE. [Pr. IT. 


priests and the people’. On this day instead of the 
ordinary priests the high-priest alone officiated. After 
elaborate purification he arrayed himself not in his 
gorgeous robes, but in the white linen garments com- 
mon to himself and the rest of the priesthood, and 
brought the peculiar expiatory offerings of the day, two 
victims? for his own order and himself, which he had 
purchased at his own cost, and two he-goats for the 
people, which were purchased out of the public treasury. 
Over the he-goats he cast two lots’, one‘ inscribed “for 
Jehovah,” the other “for Azazel,’ and then slew the 
victims, which formed the priestly oblation, at the 
brazen altar, and completed the action of sacrifice by 
sprinkling the blood seven times within the dark 
chamber of the Holy of Holies on the Mercy seat. Then 
kindling the incense in the golden censer he waited till 
the smoke had filled the sanctuary. Having thus made 
expiation for himself and his own order, he slew the 
goat, on which the lot “for Jehovah” had fallen, as a 
sin-offering for the people, and sprinkled the blood 
within the Holy of Holies as he had done for the 
expiation of the priesthood, and as he returned puri- 
fied also the Holy place, and the golden altar of 
Incense. Then coming forth he solemnly confessed 
the sins of the people over the goat®, on which the 

1 On the tenth of the seventh month Tishri, five days 
before the joyous feast of Tabernacles. 

2 A bullock for a sin-offering, and a ram for a burnt- 
offering. 

3 These in later times were placed in an urn, called 
Calpi, and the two lots, which were of exactly the same 
size, shape, and material, were of gold. Hdersheim’s 
Temple Services, p. 272. 

4 Kal ἐπιθήσει Ααρὼν κλῆρον ἕνα τῷ Κυρίῳ καὶ κλῆρον ἕνα 
τῷ ἀποπομπαίῳ, emissario Vulg., Ley. xvi. 8,=the goat sent 
away or let loose, the scape-goat. 


> After sprinkling it according to some authorities with 
the blood of the slain goat ‘‘ for Jehovah.” 


Cz. VI.) . THE SIXTH ARTICLE. 1785 


lot “for Azazel” had fallen, and dismissed it to be led 
by an attendant}, laden with its awful typical burden, 
into a “far distant and separated land,” a land not 
inhabited, where it was let loose never to be seen 
again 2, 

12. His Office as High-Priest fulfilled. The key 
to the expressive imagery of this great day in the 
Jewish year is supplied in the Epistle to the Hebrews’. 
As the Jewish high-priest passed within the veil into 
the Holy of Holies, so our Lord, arrayed not in the 
robe of His Godhead, but in the vesture of our common 
humanity, entered the true Holy of Holies in the 
highest heavens. As the Jewish high-priest, so far 
from completing, had only commenced the sacrificial 
action when he slew the appointed victims, so our Lord 
did not complete but only commenced His sacrificial 
function, when He offered up Himself on the altar of 
His Cross. It was rather at His Ascension that He 
really entered on His sacerdotal and mediatorial offices 
in all their completeness and significance. Then He 
actually passed within the veil, and wearing “the 
glorious scars” of His Passion lived to plead before the 
Father the efficacy of His atoning sacrifice. As again 
within the dark chamber of the Holy of Holies the 
Jewish high-priest continued the act of sacrifice by 
sprinkling the blood on the Mercy Seat and thus 


1 «Tradition enjoins that he should be a stranger, a 
non-Israelite, as if to make still more striking the type of 
Him who was delivered over by Israel unto the Gentiles.” 
Edersheim’s Temple Services, p. 278. 

2 Meanwhile the high priest once more bathed, and 
clad in his gorgeous robes re-entered the sanctuary, and 
offered the two rams as a burnt offering, one for himself, 
the other for the people. 

8 Chapters ix., x. 


174 THE SIXTH ARTICLE. (Pr. IL. 


interceded for his nation, so our eternal High-Priest in 
that mysterious world, where our thoughts are instantly © 
lost, still as “‘ Man is busy for men.” He still retains a 
perfect sense of our infirmities and of all the mystery of 
human pain, which He learnt on earth, and out of His 
perfect love, knowledge, and sympathy, He, as our 
Advocate, still intercedes for us, and through His In- 
tercession our prayers! ascend to and are accepted at 
the Throne of Grace*. His Intercession, therefore, and 
Mediation are one continuous act, for He not only was 
once for all the High-Priest, but remains unceasingly 
the High-Priest, and as His High-Priesthood is eternal, 
so His Intercession? is the constant display before the 
Father and the inner repetition of the one sacrifice 
which He offered once for all upon His Cross (Rev. 
v. 6). 

13. His Office as Prophet. Moreover with the 
sacerdotal He combines the Prophetic Office. As before 
His Incarnation He was “the Word” of the Father, 
Who alone ever revealed Him+, as during His Incarnate 

1 Comp. Rom. viii. 32; 1 Tim. ii. 5, 6; Heb. ix. 14, 24. 

2 In heaven ‘‘the marvellous tale is whispered that the 
Sovereign of all that infinity of glory has yet a bond of 
special and thrilling tenderness, that links Him with our 
little province in Creation.” Archer Butler’s Sermons, 1st 
Series, p. 191. 

3 “As the Lord terms the Holy Spirit His Paraclete 
with the disciples after His departure from the earth, so is 
He Himself their Paraclete with the Father; because by 
reason of His whole High-Priestly activity, He may be 
termed the ‘ propitiation,’—iiacyuées—not for their sins only, 
but for those of the whole world.”’ Oosterzee’s Christian 
Dogmatics, p. 617. 

4°Exetos ἐξηγήσατο, John i. 18, Ipse enarravit, Vulg. 
He made declaration. The absence of the object in the 
original is very striking. The word is constantly used in 


Classical writers of the interpretation of divine mysteries. 
Comp. the LXX. of Gen. xli. 24, where Pharaoh says to 


Cu. VI.] ' THE SIXTH ARTICLE. 175 


Life He united in Himself and displayed before men all 
the functions of the true Prophet, so He retains, but 
with immeasurably increased power, the same functions 
now. In Him are all the treasures of wisdom and 
knowledge hidden (Col. ii. 3), and in intimate union with 
the Holy Spirit He illuminates, age after age, the mind 
of the Church in all that relates to her own prophetical 
functions!. As on earth He ever spoke in the name of 
the Father, so from His Throne in Heaven He super- 
intends everything that relates to the development of 
the knowledge and wisdom of the Church, and through 
the ministry of His earthly representatives exercises 
His prophetic office by their constant preaching of His 
doctrine. By the operation of the Holy Spirit He brings 
all His words to remembrance, which are contained in 
the Gospels? that reveal His will, and perpetually vitalizes 
them with new force and power, so that they reveal 
continuously fresh truth and wisdom suited to the needs 
of different ages. Every fresh accession to the hold of 
the Church on the intellect of men comes, we may 
believe, from Him, and if the centuries that have 


Joseph Εἶπα οὖν τοῖς ἐξηγηταῖς, καὶ οὐκ ἦν ὁ ἀπαγγέλλων μοι 
αὐτό : also Lev. xiv. 57, καὶ τοῦ ἐξηγήσασθαι ἣ ἡμέρᾳ ἀκάθαρ- 
τον. ‘* Thus it denotes that the knowledge of God, which 
Christ had as God, He set forth to men as Man, as men 
could bear the revelation.” Westcott, in loc. 

1 «He is the one great Prophet of His Church, who 
sustains what He has once created, who by His Spirit and 
His abiding presence with His Church till the end of the 
world continually teaches and guards the truth and 
purity of her doctrine.” Dillinger’s First Age of the 
Church, τι. 13. 

3 This is illustrated by the unique solemnity attached 
to the reading of the Gospel at the celebration of the Holy 
Eucharist, and by the enthroning of the Book of the 
Gospels at the ancient Synods of the Church. See above, 
p- 26, at the Council of Nica. 


176 THE SIXTH ARTICLE. [Pr. II. 


elapsed since His Incarnate life began have in any degree 
made progress in the apprehension of truth, and have > 
acquired in consequence a loftier character than before, 
it is due to the continued activity of Him, Who is the 
Light that lighteneth every man (John i. 9), as truly now 
as in the earlier ages of the world. 


14. His Office as King. But with the sacerdotal 
and prophetical He unites also the regal functions. As 
the true Melchizedek1, He is King of kings and Lord of 
lords (1 Tim. vi. 15), and is set in the heavenly regions 
far above all authority and power and every name which 
is named, not only in this world, but in that which is to 
come (Eph. i. 21). There with infinite knowledge and 
wisdom He is guiding the destinies of the Universe, 
and especially of the redeemed family of man. Slowly 
indeed, as we count slowness, yet surely He is 
directing all things to their destined end, and employing 
the agency of heaven and earth for the government and 
defence of His people. Men, indeed, “are impatient 
and for precipitating things,” but the Lord of nature, 
who is also the Lord of grace, the “ Potentate of time” 
as wellas the prevailing Mediator, ‘‘appears deliberate 
throughout all His operations, and accomplishes His 
ends by slow successive steps*.” He destroys the king- 
dom of sin by cancelling its guilt through the merits of 
His Cross. He destroys its power through the grace 
which He habitually bestows, and the strength which 
He infuses to enable the Christian to wrestle and 


1 Heb. vii. 1,15. . 

2 See Butler’s Analogy, Pt. τι. Ch. v. ‘‘And there is,” 
he adds, ‘‘a plan of things beforehand Mid out, which, 
from the nature of it, requires various systems of means, 
as well as length of time, in order to the carrying out of its 
several parts into execution.”’ 


Cn. VI.] THE SIXTH ARTICLE. 177 


prevail. He destroys the kingdom of Satan by the 
rescue of men from his grasp, and triumphs over his 
devices to thwart His gracious counsels. True it is that 
as during His Personal Ministry on earth, so now the 
world shows the same strange spectacle of opposition 
and hindrance to His plans from the counter-powers of 
sin and ignorance, but we are to remember that He 
still reigns as the Son of Man. The restraint which He 
put upon Himself, in becoming man, did not cease with 
the Resurrection and the Ascension. As when upon 
earth; He endured the contradiction of sinners against 
Himself, so He still “holds back the face of His 
throne,” and is still content, not as God, but as the God- 
Man, to accomplish His purposes and through men to 
work on the world of men'. The present warfare, 
which under the economy of His Mediatorial Kingdom 
He wages against His enemies, He wages as clad in our 
humanity, “restraining the attributes of His Divine 
Nature to allow full scope to the operation of His 
human nature.” But we are assured that, as He is able, 
so will He subdue ali things unto Himself (Phil. iii. 21), 
and at length even death, the last enemy, whom by 
various combats in His life He has already “ worsted 
and weakened,” shall be destroyed (1 Cor. xv. 26), and 
the victory, for which all creation waits, shall be 
completely won. Thus truly “ Christi Ascensio nostra 
est provectio?,” “the Ascension of Christ is our pre- 


1 “That Deity of Christ,” says Hooker, ‘‘ which before 
the Incarnation wrought all things without man, doth now 
work nothing wherein the nature of man, which Christ 
hath assumed, is either absent or idle.’ Hooker, Eccl. 
Pol. 

2 Leo M. Serm. 73, De Ascensione Domini. ‘‘ Christi 
Ascensio nostra est provectio; et quo precessit gloria 
Capitis, eo spes vocatur et corporis.” This noble passage 


M. C. 12 


178 THE SIXTH ARTICLE. [Pr. II. 


ferment,” and whither “the glory of the Head is gone 
before}, thither likewise is the hope of the Body called.” 
For “as Christ did leave to us the earnest of the Spirit, 
so from us He received the earnest of the flesh,” and 
carried it into heaven as a pledge of the final resti- 
tution of all things unto Himself when He shall reign? 
supreme, and all things shall be subdued under His 
feet. 


which is read in the Roman Matins of Ascension Day is 
quoted by Hooker, Eccl. Pol. v. 45, 2. 

1 Comp. Heb. vi. 20, ὅπου πρόδρομος ὑπὲρ ἡμῶν εἰσῆλθεν 
Ἰησοῦς. IIpddpouos=(i) a forerunner, (ii) the fruit that is — 
ripe and come to perfection before the rest. The first- 
fruits of the early figs were called πρόδρομοι, see the LXX. 
of Isaiah xxviii. 4. ‘As the early fruit doth forerun the 
latter fruit of the same tree, and comes to ripeness and 
perfection in its kind before the rest; so our Saviour goes 
before those men of the same nature with Him, and they 
follow in their time to the maturity of the same perfec- 
tion.’’ Pearson On the Creed, p. 487, τι. 

2 It is worth noticing how in all those seasons which we, 
in common with the rest of Christendom, esteem most holy, 
constant reference is made to the present reign of Christ. 
Thus on the first Sunday in the Christian year, Advent 
Sunday, the collect closes with the words, ‘‘Through Him 
who liveth and reigneth with Thee and the Holy Ghost, 
now and ever.” On the third Sunday in Advent, we ad- 
dress our Lord Himself and pray that we may be found 
an acceptable people in ‘‘ Thy sight, who livest and reignest 
with the Father and the Holy Spirit, ever one God, world 
without end.” On Christmas Day the same form occurs, 
and in the Collect for the sixth Sunday after Epiphany we 
speak of His ‘“‘ Eternal and glorious Kingdom,” where He 
ever “liveth and reigneth.” And so at the beginning of 
Lent, on Easter Day, Ascension Day, the Sunday after 
Ascension Day, Whit Sunday, Trinity Sunday, we declare 
our belief that our Lord is living and reigning, and when- 
ever we commit anyone to the grave we pray that God 
‘will shortly accomplish the number of His elect and 
hasten His Kingdom.’ See The Life of Alfred the Great 
by Mr Thos. Hughes, Macmillan, 1887. 


Cnr. VI.] THE SIXTH ARTICLE. 179 


15. Conclusion. Thus the Ascension _ besides 
testifying to a momentous and abiding fact, the exis- 
tence and activity of our exalted Lord in heaven, 
delivers us from two main errors, into which men are 
prone to fall. The first is that of losing sight of His 
true and perfect Godhead. “Not only when He was 
upon earth was His human Body a hiding of His Divine 
Nature, which! probed faith to the quick.” It has been 
the trial of faith ever since. He was so completely Man 
that the world’s great probation has always been the 
doctrine that He was more than man. The second 
error is to get rid of everything in religion that is visible 
and material, to make it consist only in moral principles 
and laws of action, and to forget that He whom we 
worship, and whose Name we bear is not God only but 
God and Man. In the heaven of heavens our Ascended 
Lord wears still the veil of His flesh. And we, who are so 
unable to comprehend a “spiritual being,” and to grasp 
the laws of “ spiritual life,” are delivered from any idea 
of a vague abstraction, and are helped to realise the 
Personality of Him, Who is our Divine and yet Human 
Mediator and Intercessor, “a Being whom we can wor- 
ship without being guilty of idolatry, nay whom we 
are bound to worship, if we would not be guilty of 
impiety 3." 

1 See Bp Woodford’s Sermons On subjects from the New 
Testament, p. 147. 

2 See Trench’s University Sermons, p. ὅθ. ‘It was his 
real support and delight to remember,” says the biographer 
of Dr Arnold, ‘‘that in that unknown world where our 
thoughts become instantly lost, there is still One Object, 
on which our thoughts and imaginations may fasten, no 
less than our affections ; that, amidst the light, dark from 
the excess of brilliance, which surrounds the throne of God, 


we may yet discern the gracious form of the Son of Man.”’ 
Stanley’s Life of Arnold, pp. 26, 27. 


12—2 


CHAPTER VII. 


THE SEVENTH ARTICLE. 


ApostTLEs’ CREED. NIcENE CREED. 
Inde venturus est Καὶ πάλιν ἐρχόμενον pera 
Judicare vivos et mortuos. δόξης 


| κρῖναι ζώντας καὶ νεκρούς" 
| οὗ τῆς βασιλείας οὐκ ἔσται 
| τέλος. 

ATHANASIAN CREED. 


Inde venturus 
Judicare vivos et mortuos. 


1. Connection. Hitherto the Creed has been 
teaching us respecting the Life of our Lord on earth, 
His Life in the Spirit-world, and His Ascension to 
heaven as completing His Resurrection. But there is 
yet a final revelation for which we wait, and we proceed 
to confess that from the right Hand of God!, where He 
sitteth, He shall come to judge the quick and the dead. 


2. He shall come again. Of this His second 
Advent our Lord often spoke when He was upon earth. 
Like all His revelations, His utterances respecting it 
were made gradually as men were able to bear them. 
They fall, however, more or less distinctly, into the 
following groups :— 


1 For the Greek ὅθεν, thence He shall come, the Latin 
Creeds have sometimes inde, sometimes unde. 


Cu. VII.) THE SEVENTH ARTICLE. 181 


~ 1 The Early Group contains 


(a) The intimation made at Jerusalem, after the 
healing of the man at the pool of Bethesda, 
that there would hereafter be a resurrection 
unto /ife and unto judgment (John v. 29), and 
that the Father had! committed all judgment 
unto the Son of Man (John v. 22,27) ; 

(8) That made at the close of the Sermon on the 
Mount when He affirms that in that Day? 
(Matt. vil. 22) not a few would claim to have 
done many things in His Name, to whom He 
would reply Depart from me, I never knew 
you® (Matt. vii. 23) ; 

(y) That contained in the Parable of the Tares, 
when the Son of Man should send forth His 
angels and gather out of His Kingdom all 
things that offend and those that do iniquity 
(Matt. xiii, 41—43). 


ii. The Middle Group contains 


(a) The intimation made immediately before the 
Transfiguration, when He surprised the dis- 
ciples with the announcement that the Son of 


1 “Et dedit ei potestatem et judicium facere. Quis? Pater. 
Cui dedit? Filio, cui enim dedit habere vitam, in semet- 
ipso, potestatem dedit ei et judicium facere. Quia Filius 
hominis est. Iste enim Christus et Filius Dei et filius 
hominis est.” 85. Aug. Tract. xix. in Joann, 

3 Ἔν ἐκείνῃ τῇ ἡμέρᾳ, a well known Hebraism for the 
last day. On the great reversal of human judgment at the 
last Day see Mozley’s University Sermons. 

3 Οὐδέποτε ἔγνων buds=I neyer recognized you as in- 
deed My disciples. My Name was on your lips, but your 
heart was far from Me. This is a forecast into the far 
distant future, when it would be worth while to pretend to 
be a follower of the now despised Speaker. See Carr’s 
8. Matthew in loc. 


182 THE SEVENTH ARTICLE. [Pr Ike 


Man shall come in the glory of His Father 
with His angels (Matt. xvi. 27) ; 

(8) That given in the Parable of the watchful 
servants waiting for the return of their lord 
(Luke xii. 35—40), and of the trusty and the 
untrusty steward (Luke xii. 41—48) ; 

(y) That uttered in reply to the Pharisees when 
they enquired as to the time of the coming of 
the Kingdom of God (Luke xvii. 20). On 
this occasion He compared its sudden and 
unexpected Epiphany to (a) the lightning 
flashing from the one part of heaven to the 
other (Luke xvii. 24); (b) to the bursting 
forth of the Flood in the days of Noah (Luke 
XVli. 26, 27); (c) to the descent of the fire- 
rain on Sodom and Gomorrah! (Luke xvii. 
28—37). 

iii. The Final Group contains the great discourses 
delivered in the Passion Week, and includes 

(a) A re-affirmation, in reply to the Apostles’ 
questions on the mount of Olives, of His pre- 
vious announcements (Matt. xxiv. 1—14) ; 

(8) Predictions of the preparatory coming of the 
destruction of Jerusalem (Matt. xxiv. 15—28) ; 

(y) An indication of the signs of the Second 
Advent (Matt. xxiv. 29—31) ; 

(8) An enforcing of the duty of watchfulness and 
preparation as illustrated by the Parable of 
the Ten Virgins, and the Talents (Matt. xxv. 
1—30) ; | 

(ec) A description of the circumstances of the 
Great Assize (Matt. xxv. 31—46). 


1 « Jesus Christ our Saviour, Who is the Divine Love 
Incarnate and the one offering for sin, is also for our 


Cu. VII.] THE SEVENTH ARTICLE. 183 


3. ToJudge. The Second Advent, then, will not, 
like the first, involve a change in the conditions of our 
Lord’s Personal life. The first was “in great humility.” 
This His second Revelation will be the revelation of His 
present “ glorious majesty” to execute judgment alike 
on the quick and the dead. This is His own express 
declaration. Vetther doth the Father, He saith, judge 
any man, but He hath given all judgment unto the Son, 
ΕΝ and He gave* Him authority to execute judgment 
because He is the Son of Man* (John vy. 22, 27). Thus 
also 5. Paul said to the Athenians on Mars Hill, God 
hath appointed a day, in which He will judge the world 
in righteousness by the Man whom He hath ordained (Acts 
xvii. 31), and in his Epistle to the Romans he speaks of 
the day, when Οὐ shall judge the secrets of men by Jesus 
Christ* (Rom. 11. 16). 


salvation the sternest, because the calmest and most clear- 
sighted, prophet of the wrath of God.” Bp Wordsworth’s 
Bampton Lectures, p. 203. 

1 Οὐδὲ yap 6 Πατὴρ κρίνει οὐδένα. For not even doth the 
Father, to whom this office might seem to pertain, judge 
any man. But the Son has received the prerogative of 
judgment that men may perceive His true majesty. See 
Westcott, in loc. ‘‘Hominibus in judicio non apparebit nisi 
Filius. Pater occultus erit, Filius manifestus.. In quo erit 
Filius manifestus? In Forma qua ascendit. Nam in Forma 
Dei cum Patre occultus est, in forma servi hominibus 
manifestus.” §. Aug. Tract. xxi. in Joann. 

2 Gave, ἔδωκεν. The tense carries us back to the Incar- 
nation, and beyond it, beyond all time. 

3 Tids ἀνθρώπου might be rendered because He is Son of 
Man. ‘The prerogative of judgment is connected with the 
true humanity of Christ, as Son of Man, not merely with the 
fact that He is the representative of humanity.”’ Westcott 
in loe. 

4 The eschatology of 5. Paul’s Epistles is both full and 
detailed. The second Advent is spoken of (a) as the revela- 
tion of the glorified Jesus, ἡ ἀποκάλυψις (2 Thess. i. 7; 
1 Cor. i, 7); (b) as His coming, παρουσία (1 Thess. ii. 19; . 


184 THE SEVENTH ARTICLE. _ [Pr. I. 


4, The quick and the dead. Concerning the 
nature of this Judgment it has been revealed to us that it 
will extend alike to the quick and the dead. J charge 
thee, writes S. Paul to Timothy, in the sight of God and 
of Christ Jesus, Who shall judge the quick and the dead, 
and by His appearing and His Kingdom (2 Tim. iv. 1). 
And 8. Peter writes of profane men, that they shall 
render an account to Him that vs ready to judge the quick 
and the dead? (1 Pet. iv. 5). I saw, writes 8. John, the 
dead, both small and great, standing before the throne, 
and books were opened. And another Book was opened, 
which is the Book of Life; and the dead were judged out 


ili, 13; 1 Cor. xv. 23); (c) as His appearing, ἐπιφανεία 
(1 Tim. vi. 14; 2 Tim. iv. 1); (d) as His Day, “ἢ ἡμέρα 
(1 Thess. v. 4; 1 Cor. iii. 13), ἐκείνη ἡ ἡμέρα (2 Tim. i. 12, 
18; iv. 8), ἡ ἡμέρα τοῦ Κυρίου (1 Thess. v. 2; 1 Cor. v. 5); 
(ec) as sudden like the coming of a thief in the night 
(1 Thess. y. 2), like the travail of a woman with child 
(1 Thess. v. 3); (f) as inevitable so that none shall escape 
(1 Thess. v. 3); (g) as heralded by the trump of an Arch- 
angel (1 Thess. iv. 16; 1 Cor. xv. 56); (h) as attended by an 
innumerable host of Saints and Angels (1 Thess. ii. 13; 
2 Thess, i. 7). 

1 Vivos et mortuos.. “ Quick” denotes living, moving, 
from the A.S. cwic. Comp. Lev. xiii. 10; Num. xvi. 30; Ps. 
lv. 15; exxiv. 3. Comp. also Chaucer’s Knight’s Tale, 157 

“Not fully quyk, nor fully deed they were.” 
Shakespere, Hamlet, Act v. Sc. 1, 
*“°Tis for the dead, not for the quick.” 

See Bible Word-Book, p. 393, and compare the familiar 
expressions ‘‘a quick-set hedge,” ‘‘quick-silver,” and the 
verb ‘‘to quicken.” For other explanations of the words 
comp. 5. Aug. De Fide et Symb.: ‘‘Vivos et mortuos, sive 
istis nominibus ‘justi’ et ‘peccatores’ significentur, sive 
quos tune ante mortem in terris inventurus est, appellati 
sint ‘vivi,’ ‘mortui,’ vero qui in ejus adventu resur- 
recturi sint.” Ad Catechum. 6. xii. : ‘‘vivos qui superfuerint ; 
mortuos qui praecesserint. Potest et sic intelligi; Vivos 
justos; mortuos injustos.” See Pearson On the Creed, 
p. 533, 


Cu. VII.]}] THE SEVENTH ARTICLE. 185 


of the things written in the books according to their works 
(Rev. xx. 12). 

5. The Judge then at this great and terrible Day 
will be no other than the Son of Man, whom Daniel 
foresaw coming with the clouds of heaven (Dan. vii. 13, 
14). Thisis our Lord’s own express declaration. Seated 
on the Mount of Olives but a few hours before His 
Passion! He unfolded before a select number of His 
Apostles the scroll of the future. From the nearer 
judgment about before long to befall Jerusalem He 
passes with the same calm certainty to describe a 
sterner and more awful judgment, of which the fall of 
the doomed City and the glorious Temple beneath their 
feet was a shadow. Before Him were two events, a 
nearer and a more distant. As He spoke, each of them 
belonged to the dim and uncertain future. One of them 
has notoriously taken place*, It is a matter of history, 
of which we can assign the date and the hour, and read 
the details in the pages of Josephus* and Tacitus*. In 
the latter and still future judgment He affirms that He 
Himself will be the prominent Actor. He will sit on the 


1 Matt. xxiv. 1; Luke xxi. 5. 

2 “Nothing is of such felt reality as what we know to 
be past. It has made sure of existence. No power can 
ever make that to be in itself doubtful or barely possible, 
which has already occurred. Not Omnipotence itself could 
make that not to have been which has been...The great 
event of the divine vengeance on the Jews was just as much 
a thing to come as the universal judgment of mankind, at 
the time the Lord spoke the parable (Matt. xxii. 11—14) 
that proclaims both. Both were then to come; both were 
predicted in the self-same prophecy; one has notoriously 
taken place; who can doubt that the other is certain?” 
Archer Butler’s Sermons, Series i. p. 234; Liddon’s Advent 
in S. Paul’s, i. p. 21. 

3 Joseph. Bell. Jud. vi. 10, vii. 1. 

ὁ Tac. Hist, vy, 11—13, 


186 THE SEVENTH ARTICLE. [Pr. II, 


throne of His Glory and will be attended by bands of | 


obedient angels. Before Him will be gathered all the 
nations of the earth, and He will judge them. He will 
proceed to discharge an office involving such spiritual 
insight, “such discernment of the thoughts and intents 
of the heart of each one of the millions at His feet, such 
an awful unshared supremacy in the moral world!,” as 
was never before claimed by any in mortal form. His 
claim to discharge this office is the most significant 
and the most novel feature in the Christian doctrine of 
the Messiah. It could have had no origin save the 
declaration of our Lord Himself*. That He made the 
claim at all is inexplicable, unless He was indeed all 
that the Creeds proclaim Him to have been, at once 
Son of God and Son of Man. 


6. His fitness for the Office. But it is clear that 
for this awful Office He unites proprieties which could 
not be found in any other. For though God, as God, 
is the Judge of all His creatures’, and therefore all the 
Persons in the Trinity‘ are concerned in this Judgment, 
yet is our Lord peculiarly and distinctively appointed 
to exercise this power. The delegation of it to Him as 


1 Liddon’s Bampton Lectures, Lect. v. 

2 The Judge in the last Judgment is on Jewish ground 
nowhere the Messiah. Support was not sought even 
in prophecy for attributing to Him this tremendous pre- 
rogative. No citations from the Old Testament are 
distinctly made in connection with it. It flows entirely 
from Himself, and it formed part of the faith of Christians 
from the first. See Acts x. 42; xiii. 30, 31; Rom. ii. 16; 
James νυ. 8, 9. See Professor Stanton’s Jewish and Christian 
Messiah, pp. 291, 292. 

3 Comp. Eccl. xii. 14; Rom. ii. 5; Heb. xii. 23. 

4 ««The Father, Son, and Holy Ghost, in respect of the 
same Divinity, have the same autocratic power, dominion, 
and authority.” Pearson On the Creed, p. 526. 


| 
| 
[ 


Cx. VII] THE SEVENTH ARTICLE. 187 


Mediator is declared by Himself in express words. 
The Father, He saith, hath given all judgment unto the 
Son (John vy. 22). And the reasons for this are ap- 
parent. 


For, 


(a) All the revelations of Scripture imply that the 
future judgment will be transacted in a regular, 
public, and most solemn manner, in the face 
and audience of all the world, before Angels 
and before men. But the glorious presence of 
God mankind could not endure. He dwelleth 
in the Light which no man can approach unto, 
so that no man hath seen nor can see Him 
(1 Tim. vi. 16). Thou canst not see My face, 
said He to Moses, for there shall no man see Me 
and live (Exod. xxxiii. 20). As, then, the only- 
begotten Son, Who zs in the Bosom of the Father 
alone ever declared or manifested Him (John i. 
18) to His creatures, so to Him God hath 
delegated the universal and ultimate judgment 
of mankind, 

(8) Moreover the Son, alone of all the Persons in 
the Trinity, is a partaker of our Humanity, and 
Son of Man (John vy. 27). To Him}, therefore, 
the Father hath committed this awful prero- 
gative. And that 

(i) In justice. 

For thus He ar with the highest dignity 
over all His perfect and spotless obedience, 


1 «The reason why He hath. committed it to Him is, 
because He is, not only the Son of God, and so truly God, 
but also Son of Man, and so truly Man; because He is that 
Son of Man who suffered so much for the sons of men.’ 
Pearson, pp. 527, 528. 


188 THE SEVENTH ARTICLE. [Pr. IL. 


vindicates Him, Who was once condemned by 
those whose sins He had come to expiate}, 
and constitutes Him the Judge of all, Who 
was crucified by the creatures He had made?; 


(1) Ln mercy. 

For not only is He our ΓΞ ΕΠ: and 
endued with perfect equity and immutable 
love of right; not only has He the divine 
faculty of searching men’s hearts, so that He 
knows all matters of fact that ever were, and 
can discern the right in every case ; but He 
alone from actual experience of human life! — 
can possess that ‘‘exact temperament of affec- 
tion toward men, which is requisite to the 
distribution of equal justice towards them, 
according to due measures of mercy and 
severity.” Thus it is not an enemy who 
shall judge us, neither is it one indifferently — 
affected towards us, it is He Who died for us 
upon the Cross, and Who is now our Inter- 
cessor. As the perfect human nature, which 
He assumed, qualified Him to be a merciful 
and faithful High-Priest (Heb. 11. 17), so it 
qualifies Him to be a faithful and merciful 
Judge’. 


1 «Sedebit Judex qui stetit sub judice. Damnabit veros 
reos, qui factus est falsus reus.’”?’ S. Aug. de Verb. Dom. 
Serm. Ixiv. 

2 On our Lord as the revealer of the Future judgment, 
see Bp Milman’s Love of the Atonement, chap. xii. 

3 Pearson On the Creed, p. 542. ‘‘Hence in the language 
of the Te Deum, it is because we believe that He will come 
to be our Judge, that we therefore pray Him to help us 
oy: servants, whom He has redeemed with His precious 

lood,” 


Cu. VII.] . THE SEVENTH ARTICLE. ~ 189 


It is meet and right, therefore, that as in our nature 
He performed all that was requisite to save us, as in 
our nature He was exalted to the right hand of God to 
rule and bless us, so should He in glorified humanity 
appear to judge us, and reward every man according to 
the deeds done in the body. 


7. According to their works. This judgment 
which He will then execute, will extend to the thoughts, 
words, and actions of men. For He, at Whose bar all 
nations will then be assembled, knoweth what is in man 
(John ii. 25). He will bring to light the hidden things 
of darkness, and will make manifest the counsels of the 
hearts (1 Cor. iv. 5). He will exact a strict account of 
the things done in the body, whether they be good or 
whether they be evil (2 Cor. v. 10), nay more for every 
idle word that men shall speak shall they have to render 
an account in the same day of final doom! (Matt. 
xii. 36). 

8. The fact of this future judgment is thus one 
of the clearest revelations of the Gospel. But inde- 
pendently of the testimony of Scripture we are con- 
vinced of it (1) by our conscience; (2) by reflecting 
on God as a just God ; (3) by the consent of almost all 
mankind. 


9. Conscience anticipates the judgment. The 
faculty of conscience within the breast of man not only 
pronounces the words “Thou oughtest,’ or “Thou 
oughtest not,” but looks back upon the actions man has 
done and either approves or condemns them. It tells 
him “he is bound to do good at all costs, even though 


1 Πᾶν ῥῆμα ἀργόν. Omne verbum otiosum, Vulgate. 
᾿Αργὸν from a and épyov=(i) useless, ineffective, (ii) harmful, 
pernicious. 


190 THE SEVENTH ARTICLE. [Pr. II. 


doing good should not make him happy,” and thus it 
proves that there is a judgment in this life. But it 
does more. It not only condemns man’s evil actions, 
and allows and approves his good actions, but it looks 
forward, it anticipates a final vindication of its verdict}. 
The moral imperative it utters is felt to be a voice 
which has a fearful potency of its own, and which will 
one day assert its supremacy”. This faculty, as 5. 
Paul affirms, bears witness even amongst heathen 
nations, and while it accuses or else excuses them (Rom. 
ii. 15) affirms that with its utterances the last word has 
not been spoken, but that it will be spoken on the day 
when the secrets of men shall be judged (Rom. ii. 16). 


10. Our sense of Justice anticipates the Judg- 
ment. “God is, by an attribute necessary and in- 
separable, just, and this justice is so essential to His 
Godhead, that we may as well deny Him to be God, as 
to be just’.” But as the affairs of this present world 
are ordered, though they lie under the disposition of 
Providence, they shew no sign of an universal justice. 
In the experience of life, the good man who does good 
is often unhappy, “while vice is not unfrequently 
salaried and crowned with rewards that are denied to 
virtue4.” The sight of this contradiction forces the 


1 «Tf not forcibly stopped, it naturally and always, of 
course, goes on to anticipate a higher and more effectual 
sentence which shall hereafter second and affirm its own.” 
Bp Butler’s Sermon ii. on Human Nature; Liddon’s Some 
Elements of Religion, p. 70. 

2 «Butler calls the spiritual faculty which issues to us 
its commands by the name of conscience; Kant calls it the 
practical reason. But both alike insist on the ultimate 
basis of morality being found in the voice within the soul 
and not in the phenomena observed by the senses.” Bp 
Temple’s Bampton Lectures, p. 59. 

8 Pearson On the Creed, p. 522. 

4 Liddon’s Some Elements of Religion, p. 111. 


Cu. VIL] THE SEVENTH ARTICLE. 191 


conscience ‘to infer a future judgment, in which God 
will shew a perfect demonstration of His justice, and, 
as the supreme Arbiter of human conduct, reconcile 
hereafter the discrepancies which exist between virtue 
and happiness in the present life. The voice within 
refuses to believe “that this moral order of things— 
ὁ κόσμος ovros—with its undiscerning confusion of good 
and evil, truth and falsehood, that this present time—o 
αἰὼν ovros—with its unsolved discrepancy between the 
ideal and the actual, with its restless alternation of 
progress and declension, of rise and fall, heaving like 
the billows of the ocean, shall flow on for ever through a 
purposeless eternity, and that there is to be no final 
triumph of goodness and truth!.” 


11. The consent of mankind anticipates it. 
The universal conscience also of mankind, in regions 
which the Christian message has never reached, has 
concluded with dread forebodings that there is to be a 
day of final doom*. The Apostle Paul could reason 
before the Roman Felix not only of righteousness and 
temperance, but of the judgment to come, and we are 
told that Felix trembled (Acts xxiv. 25). The same 
Apostle addressing the polished philosophers of Athens 
on Mars Hill told them that God had appointed a day 
in the which He would judge the world in righteousness 
by the Man, whom He had ordained (Acts xvii. 31), and 
though the result was that some mocked at the resurrec- 
tion of the dead (Acts xvii, 32) which he also preached, 


1 Martensen’s Christian Dogmatics, p. 465. 

* If it were not for this, why do men so dread to die? 
Why are Shakespeare’s words literally true? ‘‘The weariest 
and most loathed worldly life that age, ache, penury, and 
imprisonment can lay on nature, is a paradise to what we 
fear of death.” Measure for Measure, iii. 1. 130. 


192 THE SEVENTH ARTICLE. (Pr. II. 


yet against the day of judgment none replied!, That 
was a principle of their own. Minucius Felix has shown 
that the ablest philosophers amongst the Greeks ex- — 
pected a future retribution. Justin Martyr asserts 
that all nations held this opinion”. It is not confined 
to the philosophical speculations of Greece? and Rome. 
It pervades the eschatology of all nations‘ The 
religious systems of the ancient Egyptian®, the Hindu, 
and the native of Oceanica alike proceed upon this idea. 
Nature herself does not deny the certainty of retribu- 
tion. “Her voice speaking in all nations, languages, 
and times, has proclaimed from pole to pole, that God 
shall judge His creature®.” God has so constructed our 
nature that it demands this award as its necessary 
completion. 


1 See Pearson On the Creed, Ὁ. 524, and notes. ‘‘ The 
truest-sighted intellect of intellectual Greece had already 
foreboded that the consequences of sin cannot but last 
beyond the grave. Where is Ardiaeus the Great? asks the 
spirit in Plato’s vision, and is answered, ‘He shall not 
come forth from hell for ever.’” Illingworth’s Sermons. 

2 Justin Mart. Cohort. ad Grecos, § 1, p. 6B. Comp. 
also the quotation cited by him De Monarch. ὃ 3, p. 38 p; 
Kuseb. de Prep. Evang. xi. 38; xii. 6. 

3 On the Judges of the dead amongst the Greeks see 
Dollinger’s Gentile and Jew, Vol. τ. p. 175. 

4 On the Judges of the dead among the Etruscans see 
Dollinger, Vol. 11. p. 3. 

5 In the Egyptian Ritual of the dead ‘‘the deceased is — 
described as entering the bark of the Egyptian Charon, and 
crosses over to the ‘Hall of the two Truths,’ the goddesses 
of Truth and Justice. Here he finds Osiris ready at his 
post, attended by Anubis, ‘the director of the balance,’ 
by Horus waiting to conduct acquitted mortals to the 
nearer presence of Osiris, and by Thoth the great recorder, 
with a tablet in his hand.” MHardwick’s Christ and other 
Masters, p. 476; for the pleading of the soul in the hour of 
judgment see the quotations in Pressensé’s Ancient World 
and Christianity, p. 82. 

6 Archer Butler’s Sermons, Series ii. p. 348, 


Cu. VII.] THE SEVENTH ARTICLE. 193 


12. But Revelation alone could tell the circum- 
stances and accessories of this great Event, and Revela- 
tion has abundantly done so. The Judge Himself has 
undrawn the curtain of Eternity, and shown us His 
own “great white throne,” and described alike the 
procedure of His tribunal and the test He will demand. 
Moreover He has so ordered it that this His final 
Advent has had many foreshadowings, many prepara- 
tory realisations. It is not one only but manifold. 
It is only partially true? that “this world’s history is 
its judgment too.” All judgments which this world’s 
history unfolds, are merely relative and imperfect. 
They form points of transition from one scene to 
another in the long tragedy of humanity. But we 
still wait for the great and final judgment. Christ 
has not yet revealed the fulness of His power, or 
uttered His last word. He will however utter it in 
the Day, when every eye shall see Him, and they also 
which pierced Him (Rev. i. 7). 


1 Martensen’s Christian Dogmatics, p. 466. 

2 “In the language of the prophets, there is a con- 
tinual hinting at, a more or less distinct anticipation of, 
a judgment beyond that immediately in view. . With them, 
also, the frontier line between the nearer present and the 
distant future continually becomes indistinct ; the horizon 
constantly widens. Beyond the eastern metropolis the sin- 
laden civilisation of all ages comes into view; beyond the 
kings of Assyria and Babylon, the evil spirit, the Prince of 
the power of the air; beyond the victorious Cyrus and the 
avenging Persians, we almost discern the form of the True 
King of Humanity, and of those countless Ministers of His 
who surround His Throne. Every judgment is a forecast 
of the last.” Liddon’s Advent in 5. Paul’s, τ. 23. 

3 «Then the whole course of life, the life of creation, of 
humanity, of men, will be laid open, and that Vision will 
be a judgment beyond controversy and beyond appeal.” 
Westcott’s Historic Faith, p. 95. 


M. C, 13 


194 THE SEVENTH ARTICLE. [Pr. II. 


13. The Kingdom of Grace. Thus the decisive 
judgment! of the world will be carried out in the 
presence of heaven and earth by the glorified and 
ascended Christ, Who will for ever determine the 
portion of each one summoned before Him according 
to their relation to Himself and His people. But 
the “Dies Ire” will not be the last scene in the great 
drama of humanity. In place of the present world will 
be ushered in a new heaven and a new earth (ἃ Pet. iii. 
10—12), destined to be for all eternity the seat of a 
perfect Kingdom of God. As nature has shared in 
the fall of man, so shall it share in his future glory. 
In this Kingdom the Son, even after the great turning- 
point of His Judgment, shall reign as the King of 
regenerated humanity, as the First-born among many 
brethren. At first sight this seems opposed to the 
words of 5. Paul, where he says that when the end 
cometh, then shall the Son deliver up the Kingdom 
to God, even the Father (1 Cor. xv. 24). But this | 
applies, we may believe, to His mediatorial Kingdom ~ 
of grace. Over this Kingdom, as we have seen, He 
now presides, and reigns as the Son of Man, ‘holding 
back? the face of His throne”. (Job xxvi. 9), and 
giving full scope to His purposes of mercy, as He did 
during His Incarnate life on earth. But when these 
purposes have reached their end, then the Kingdom of 


1 “History is a great drama. Every drama is a 
struggle between contrasts; but every drama requires a 
solution. Nor can the drama of history be without a 
solution. Divine justice must have the last word. It has 
long suffered men, suffered sinners, to speak. But the last 
word will be its own; and this word must be a word of 
retribution, for it is the word of a Judge.” Luthardt’s 
Saving Truths of Christianity, p. 266. 

2 Or closing in (ὁ κρατῶν LXX.) the face of His throne, 
according to the Revised Version. 


¥ 


Cu. VII.] THE SEVENTH ARTICLE. 195 


grace will cease, and faith will be merged in sight and 
hope in fruition. 


14. The Kingdom of Glory. Moreover the King- 
dom of His Glory which will then begin, shall never 
haveanend. This is the distinct assertion of the Nicene 
Creed, in opposition to the opinions of those, who, like 
Marcellus of Ancyra, held that the regal office, including 
that of Judge, was committed to the Eternal Son only 
for a time and that He Himself, at the close of the 
Dispensation of grace, would cease to have a distinct 
personal subsistence and by consequence a distinct per- 
sonal reign!. On the contrary, so far as we can gather?, 
in the new heavens and the new earth, He, Who has 
united our humanity by an indissoluble bond with His 
Divine nature*, will in that nature be eternally re- 
splendent. LEverlastingly will He remain the Elder 
Brother of the Humanity which He has redeemed. 
Everlastingly will He be their Guide to lead them unto 
fountains of waters of life*; and their Lamp‘, through 
whom they will continue to receive, as out of an 
eternal Source, their light and life. Everlastingly will 
He abide the Bridegroom, the Head of the Kingdom 

1 “Being abandoned by the Logos, which was only 
transiently inhabiting Him.” Heurtley, Harm. Symb. pp. 
139, 140; Westcott’s Historic Faith, p. 199. 

2 See Rom. viii. 29, ods προέγνω καὶ προώρισε συμμόρφους 
τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν ToN- 
λοῖς ἀδελφοῖς. Ut sit ipse primogenitus in multis fratribus, 
Vulgate. 

3 “Otherwise, to use the words of 5. Chrysostom, He 
would never have deemed that nature worthy of the royal 
Throne, nor would He, wearing it, have been adored by 
all the heavenly host of Angels, Archangels, Thrones, 
Dominions, Principalities, and Powers.” Bp Forbes On the 
Nicene Creed, p. 250. 

4 'Οδηγήσει αὐτοὺς ἐπὶ ζωῆς πηγὰς ὑδάτων, Rey. vii. 17. 

ὅ Ὁ λύχνος αὐτῆς τὸ ἀρνίον, Rev. xxi. 28, 


13—2 


196 THE SEVENTH ARTICLE. (Pr. I 


of those whom He has ransomed and perfected. All 
communications of blessing from the Father to His 
creatures will pass through the Son, and then for the 
first time it will be true that Christ will be present 
in all creation, and fill all things with His own fulness, 
and God will be ald in all} (1 Cor. xv. 28). 


1 See Martensen’s Christian Dogmatics, Ὁ. 484. “Cum 


evaserimus omnes istos mortalitatis laqueos, cum tran- — 


sierint tempora tentationis, cum seculi hujus fluvius 
decucurrerit et receperimus illam stolam primam, immor- 
talitatem illam quam peccando perdidimus, cum corrupti- © 
bile hoe induerit incorruptionem, id est, caro ista induerit — 
incorruptionem, et mortale hoc induerit immortalitatem 
(1 Cor. xv. 53, 54); jam perfectos filios Dei, ubi non opus 
est tentari, nec flagellari, agnoscet omnis creatura: subdita 
nobis erunt omnia, si nos hic subditi sumus Deo.” S. Aug. 
in Ep. Joan. Tract. vii. 


CHAPTER VIII. 


THE EIGHTH ARTICLE. 


ApostiEs’ CREED. NIcENE CREED. 
Credo in Spiritum Sanctum. Καὶ εἰς τὸ Πνεῦμα τὸ ἽΔΎιον, 
τὸ Κύριον, 


καὶ τὸ ζωοποιόν, 

τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμε- 
γον, 

τὸ σὺν Πατρὶ καὶ Tig συν- 
προσκυνούμενον καὶ συνδο- 
ξαζόμενον, 

τὸ λαλῆσαν διὰ τῶν προφη- 
τῶν. 


ATHANASIAN CREED. 


Spiritus Sanctus a Patre et Filio, non factus, nec 
creatus, nec genitus, sed procedens. 


1. Connection. Having confessed our Faith in God 
the Father and God the Son, we now proceed to avow 
our belief in God the Holy Ghost. Before this Article 
the Apostles’ Creed repeats again the word Credo}, 
1 believe, because of the many particulars concerning 
the Son and His Work of Redemption which have 
intervened*. The corresponding Greek word does not 


1 We find the word ‘‘Credo”’ before the Eighth Article 
in the Creed of 5. Augustine given in his treatise, De Fide 
et Symbolo. See Heurtley, De Fid. et Symb. p. 35. 

2 «* Ka que in superioribus paulo latius de Christo sunt 
tradita, ad Incarnationis et Passionis Ejus mysterium 
pertinent. Quz, dum media intercedunt Persone Ipsius 
coaptata, Sancti Spiritus commemorationem paulo longius 
reddiderunt.” Rufinus, Com. in Symb. Apost. ο. 35. 


198 THE EIGHTH ARTICLE. [Pr 1 


occur either in the original Nicene or the Niceno- — 
Constantinopolitan Symbols, but was introduced into 
the Western form of the latter Creed. — 


2. Additions in the Constantinopolitan Creed. 
The Apostles’ and original Nicene Creeds simply say 
1 believe in the Holy Ghost', without any addition 
respecting His Personal Nature or Work. But with a 
view to the refutation of rising error? additions were 
made, as we have seen®, in the Creed adopted in A.D. 
381, and He was affirmed to be the Lord, the Life-giver*, 
to have proceeded from the Father, and it is stated that 
together with the Father and the Son He ts worshipped — 
and glorified, and that He spake by the prophets. 


3. The Presence of the Holy Ghost in the Old 
Testament. It is not in the New Testament that the 


1 Ghost, A. 8. gast, M. ἘΠ. gost, goost, Du. geest, G. 
geist=spirit, breath as opposed to body. Hence the expres- 
sion in the Catechism, ‘our ghostly enemy” =our “ spirit- 
ual enemy.’ 

2 The early heresies respecting the Holy Spirit were (i) 
those of the Gnostics which produced the Sabellian heresy, 
and regarded the Trinity as the Triple Manifestation of one 
Person; (ii) that of Macedonius, who, developing the Arian 
teaching respecting the Son, held that He was a creature 
(κτίσμα), and regarded the Trinity as a union of diverse 
and subordinate natures. 

3 See above, p. 30. 

4 The Nicene Creed gives us a threefold aggregate or 
triad of attributes. We say we believe in the Spirit ‘‘ which 
is Holy,” τὸ ἅγιον, *‘ which is Lord,’ τὸ Κύριον, “which is 
Life-giving,” τὸ fworodv. The Cappadocian Creed has a 
similar triad, τὸ Πνεῦμα, τὸ ἅγιον, τὸ ἄκτιστον, TO τέλειον, 
6 Spirit which is Holy, which is Uncreate, which is 
Perfect.” ‘‘We might be tempted to believe,” says Pro- 
fessor Hort, ‘‘that the purest text of the Nicene Creed as 
preserved at Jerusalem itself, read καὶ εἰς ἕν πνεῦμα, τὸ αγιον, 
τὸ Κύριον, τὸ ζωοποιόν, in conformity with ἕνα θεόν, ἕνα κύριον, 
μίαν ἐκκλησίαν, ἕν βάπτισμα, and 1 Cor. xii. 13; ‘Eph. iv. 4.” 
Hort’s Two Dissertations, p. 81 n. 


Cu. VIII. ] THE EIGHTH ARTICLE. 199 


existence of the Holy Ghost is first affirmed. The idea 
had already been developed in the Old Testament. As 
early as Genesis He appears hovering as a quickening 
power over the primeval waters (Gen. i. 2). Later He 
is represented as standing in a definite relation to man, 
striving with him and grieved on his account (Gen. vi. 
3). Especially does He fill and animate noble and 
excellent men, as Joseph (Gen. xli. 38), Bezalel (Exod. 
xxxi. 3), Joshua (Deut. xxxiv. 9), and where the 
language of prophecy is heard, it is through His 
powerful influence (Num. xi. 25—30). He comes with 
power upon the Judges in Israel, and they accomplish 
mighty deeds (Judg. xiv. 6). He transforms Saul into 
another man (1 Sam. x. 10), and renders David a 
prophet of later days (2 Sam. xxiii. 2). Notably in the 
Psalms He is several times mentioned as the Author 
both of natural and spiritual life (Ps. civ. 30; exliii. 10). 
In Proverbs He is revered as definitely the Spirit of 
Wisdom (Prov. i. 23). In the Prophets we learn to 
know Him as present immanently in the Godhead 
(Isai. lix. 19), but at the same time as promised and 
communicated by God to men (Isai. xliv. 3). But 
while the genuine prophets are recognised as anointed 
by Him, His plenteous and universal distribution is 
reserved for later days (Joel 11. 28, 29). 


4. In the New Testament He inspires and fills 
Zacharias (Luke i. 67), Symeon (Luke ii. 25), John the 


1 See Oosterzee’s Christian Dogmatics, p. 280; West- 
cott’s Historic Faith, pp. 104, 105, who observes that the 
Spirit appears in the Old Testament as (i) the creative 
Power of Life (Gen. i. 2; Ps. civ. 30), (ii) the spirit of 
heroism (Judg. vi. 34); (iii) the spirit of wisdom and 
insight (Exod, xxxi. 2, 3); (iv) the spirit of prophecy 
(Num. xxiv. 2); (v) the good, the Holy Spirit (Ps. li. 11; 
exliii. 10). 


200 THE EIGHTH ARTICLE. (Pr. II. 


Baptist (Luke i. 80), and it is by His operation that our — 
Lord is born into the world (Luke i. 35), and by Him 
He is anointed at His Baptism (Matt. ii. 16; John iii. 
34). He is there represented not as a virtue, or a gift, 
or a quality, but a Person, as are confessedly the 
Father and the Son, and such operations are ascribed 


to Him that can belong to none but a Person!. ThusHe ~ 


is called by our Lord the Comforter (John xiv. 26); He 
is said to come to men (John xvi. 7); to speak to men 
(Acts x. 19, 20); to give gifts unto men (1 Cor. xii. 8— 
11); to zntercede for men (Rom. viii. 26); to love men 
(Rom. xv. 30); to be grieved by the actions of men 
(Eph. iv. 30). 


5. The Holy Ghost is God. But He is not only 
the Personal Power of God, He is nothing less than 


1 It is a very powerful argument in favour of the Per- 
sonality of the Holy Ghost that when His mission is 
described in 5. John xiv. 26, the emphatic masculine 
pronoun ἐκεῖνος is employed. He, ἐκεῖνος, saith our Lord, 
διδάξει ὑμᾶς πάντα; He, ἐκεῖνος, μαρτυρήσει περὶ ἐμοῦ ; He, 
ἐκεῖνος, ἐλέγξει τὸν κόσμον (John xvi. 8); He, ἐκεῖνος, λαλήσει 
ὅσα ἀκούσει (John xvi.13); He, ἐκεῖνος, ἀναγγελεῖ τὰ ἐρχόμενα 
(John xvi. 18). He who teaches, testifies, reproves, speaks, 
announces, cannot be otherwise than a Person. See 
Pearson On the Creed, p. 549. 

2 Moreover certain personal attributes are ascribed to 
the Holy Ghost, which cannot be ascribed to God the 
Father. Thus (i) He makes intercession (Rom. viii. 27); 
(ii) He comes to men (John xvi. 7); (111) He speaks, 
but not of Himself (John xvi. 13); (iv) He delivers what 
He receives from another (John xvi. 14). Now none of 
these acts can be ascribed to God the Father, Who is Him- 
self the Fountain and Source of being, and therefore it 
cannot be true ‘“‘that the Holy Ghost is said to do these 
personal actions, because the Person whose Spirit the Holy 
Ghost is, doth these actions, by and according to His own 
power, which is the Holy Ghost.’’ Pearson On the Creed, 
p- 552. 


Cu, VIII.] 


THE EIGHTH ARTICLE. 201 


God'. He is repeatedly indicated as such by Holy 
Scripture, and that, (i) directly and (ii) indirectly. 
(a) Directly:— 


(1) 


(2) 


(3) 


(8) 


Failure to recognise Him is placed on a 
parallel with failure to recognise God Himself 
(Acts v. 4; 1 Cor. iii. 16); 

Blasphemy against Him is represented as 
worse than blasphemy against the Son of 
Man (Matt. xii. 31, 32); and to lie unto Him 
is to lie unto God (Acts v. 4)?; 

Divine works such as Creation (Ps. xxxiii. 6), 
the new birth (John iii. 3, 8), the inspiration 
of Holy Scripture (2 Tim, iii, 16) are as- 
cribed to Him. 


Indirectly :-— 


Divine properties are declared to be His. 
He is eternal (Heb, ix. 14); He is omniscient 
(1 Cor. ii. 10); He is omnipotent (Luke i. 
35); He knoweth the deep things of God 
(1 Cor. ii. 11); He is all-sovereign (1 Cor. 
xii. 11); Divine Homage is rendered to Him 
in the Baptismal Formula (Matt. xxviii. 19), 
and in the Apostolic Benediction (2 Cor. 
xiii. 14), ) 


Hence in the Niceno-Constantinopolitan Creed He is 
truly termed “the Lord,” that is, “Jehovah,” and in 
the Athanasian Creed He is described as being equally 


1 Pearson On the Creed, p. 556. 

2 «To lie unto the Holy Ghost is not to lie unto men, 
because the Holy Ghost is not man; it is not to lie unto 
any angel, se the Holy Ghost is not an angel; it is 
not to lie unto any creature, because the Holy Ghost is no 
creature; it is to lie unto God, because the Holy Ghost is 
God.” Pearson On the Creed, p. 562. 


μ»-.-. 
a 


5 


202 ‘THE EIGHTH ARTICLE. [Pr IL. 


with the Father and the Son “uncreate, infinite, eternal, 


all-sovereign, God, and Lord.” 


6. The Giver of Life. The same oriental Symbol — 


goes on to speak of Him not only as Lord, that is God, 
but as “the Giver of Life1”—of life?, we may believe, 
in all its various forms. . 
(a) Hews the Giver of Physical life :— 
For we read that 
(i) At the Creation of the World the Spirit of 
God moved upon the face of the waters, or 
hovered over them (Gen. i. 2), and awoke 
that order out of chaos which belonged 
eternally to the Word, and had been de- 
signed by Him?; 
(1) At the new Creation of the world it was by 
His operation that the Word was made flesh 
1 In Rom. viii. 2, He is called τὸ Πνεῦμα τῆς ζωῆς, and in 
Luke xi. 20, δάκτυλον Θεοῦ, “the Finger of God.” Two 
words are used in Greek, ¢w7 and Bios. The latter denotes 


the lower earthly life, the former the higher divine life. If 
ζωή is sometimes used of the earthly life, Bios is never used 


of the heavenly. The former is the principle of life, vita 4 


qua vivimus, the latter denotes the process, the circum- 
stances, the accidents of life in its social and physical 
relations, vita quam vivimus. Trench, N. T. Syn. § xxiii. p. 
86 sq.; Bp Lightfoot’s Ignatius, vol. τι. Sec. 1. p. 225. 

2 To ἑωοποιόν. This word is not a participle but an 
adjective. The verb {woroéw,=to make alive, to vivify, 
occurs in several places in the New Testament, as John v. 
21 ὁ πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ ; Vi. 63 τὸ πνεῦμά 
ἐστιν τὸ ζωοποιοῦν ; 1 Cor. xv. 45 ὁ ἔσχατος ᾿Αδὰμ εἰς πνεῦμα 
ζωοποιοῦν. The adjective ζωοποιός, life-giving, does not 
occur in the New Testament, but is often found in Keclesi- 
astical writers. 

3 ‘¢ He makes the Universe to be not a dead, mechanical 
contrivance, but instinct with the life of the Word.” 
Mason’s Creed of the Gospel, p. 226, Ed. 2. See Kingsley’s 
Westminster Sermons, Sermon xvii. p. 211. 


w 


Cu. VIII.] THE EIGHTH ARTICLE. 203 


and conceived in the Womb of the Virgin 
(Luke 1. 35). 

(iii) In the development of our Lord’s Incarnate 
life He was deeply concerned, and at the 
Baptism He inspired and possessed in all 
His plenitude the Second Adam, so that He 
became ὦ quickening spirit (1 Cor. xv. 45). 


(8) He ts the Giver of Intellectual life pas 


For we find Him 

(i) Inspiring the skill wherewith Bezalel and 
Aholiab constructed the Tabernacle in the 
Wilderness (Exod. xxxi. 3); 

(ii) He supplied the wisdom wherewith Moses 
and Joshua were respectively enabled to 
accomplish their arduous duties of directing 
and leading the people of Israel towards and 
into the Promised Land ; 

(iii) “He spake by the Prophets!,” and as they 
were moved and inspired by Him, so they 
wrote (2 Pet. i, 21); 

(iv) On the day of Pentecost He came down from 
heaven upon the Apostles like a mighty 
wind (Acts 11. 2), “ giving them both the gift 
of divers languages and also boldness with 
fervent zeal constantly to preach the Gospel 
unto all nations?.” 

(v) Afterwards He strengthened the Churches 
which they founded with manifold gifts, as the 


1 Or as S. Cyril more fully expresses it τὸ ἐν νόμῳ καὶ 
προφήταις παλαιᾷ τε καὶ καινῇ διαθήκῃ λαλῆσαν. Catechesis 
Quarta. Comp. Symb. Lugdun. apud S. Ireneum, τὸ διὰ 
τῶν προφητῶν κεκηρυχὸς Tas οἰκονομίας καὶ τὰς ἐλεύσεις. See 
Appendix 1. 

2 Proper Preface for Whitsunday. 


204 THE EIGHTH ARTICLE. [Pr. ΤΙ. ; 


wordof wisdom, the word of knowledge, healings, 
the working of miracles, prophecy}, discernings — 
of spirits, divers kinds of tongues, and the 

interpretation of tongues, dividing to each one 

severally even as He would (1 Cor. xii, 6—11). 

(y) He ws the Giver of Spiritual Life :— 

But it is especially in the Christian Church 

and the Souls of its members that He carries 

on His operations as the Quickener, the Life- 

giver. For as the Holy Spirit? 

(i) He imparts the original spark of the spiritual 

fire within us ; 

(ii) He quickens and requickens it, rekindling it 
by His grace ; 

(11) He inspires us with holy desires, and prompts 
us to good counsels (Eph. v. 9) ; 

(iv) He “prevents,” or goes before us, “that we 
may have a good will, and works within us 
when we have that good will” (Rom. viii. 
14); 

(v) He renews us unto repentance (Heb. vi. 6); 

(vi) And, if we thwart not His gracious influences 
by persistence in wilful sin, He “sanctifieth — 
us and all the elect people of God.” 


7. The Procession of the Spirit. The first person 
in the Blessed Trinity is, as we have seen*, the sole 


1 Προφητεία was a gift not of prediction but of inspired 
preaching, predicandi, not predicendi. Comp. Acts xiii. 1; 
xix, 6; 1 Cor. xi. 4; 1 Thess. v. 20, 

2 He is Himself the Holy Spirit, because He is (i) Eter- 
nal and Uncreated Holiness; (ii) the source of all holiness; 
(111) because it is His particular office to make us holy by 
making us partakers of the fruits of our Lord’s redemption, 

3 Hence the exhortation of 5. Paulo Πνεῦμα μὴ σβέννυτε, 
quench not the Spirit, 1 Thess. ν. 19. 

4 See above, p. 50. Thus the three properties at- 


Cu, VIII. ] THE EIGHTH ARTICLE. 205 


Fountain of all being, created and uncreated. The 
source of His Life is in Himself. The source of the 
Life of the Son is His Eternal generation from the 
Father1, for He is “neither made nor created but 
begotten.” The source of the life of the Holy Ghost is 
in the Father and the Son, and His characteristic is 
procession, He “is neither made, nor created, nor be- 
gotten, but proceeding?.” 


8. He proceedeth from the Father, for He is 
called the Spirit of the Father (Matt. x. 20); He is 
represented as sent by the Father (John xiv. 26); He 
is described as given by the Father ; and in express words 
it is said that He proceedeth from the Father® (John 


tributed to the three Persons are these, ἀγεννησία to the 
Father, γέννησις to the Son, and ἐκπόρευσις to the Holy 
Ghost. Pearson On the Creed, p. 573, n. 

1 «Pater est Vita in Semetipso, non a Filio; Filius est 
Vita in Semetipso sed a Patre.” 

2 The Greek verb for to proceed is éxropeverOar=exire, 
progredi, to go forth. It occurs several times in the Gospels, 
as Matt. iii. 5; Mark x. 46; Luke iv. 22 &c. It is specially 
used of the Holy Spirit in John xv. 26, τὸ πνεῦμα τῆς 
ἀληθείας ὃ παρὰ τοῦ Ilarpés ἐκπορεύεται, qui a Patre pro- 
cedit Vulg. It occurs several times in the Apocalypse, as 
Apoc. iv. 5; xi. 5; xix. 21; xxii. 1, but only once in the 
writings of S. Paul, viz., Eph. iv. 29, πᾶς λόγος campos ἐκ 
τοῦ στόματος ὑμῶν μὴ ἐκπορευέσθω, omnis sermo malus ex ore 
vestro non procedat Vulg. 

3 Tlapa rod Ilarpds ἐκπορεύεται. The preposition παρά 
here used=from, from the side of, is that which is habi- 
tually used with the verb to come forth to denote the Mission 
of the Son, as John xvi. 27 ᾿Εγὼ παρὰ τοῦ Πατρὸς ἐξῆλθον ; 
xvii. 8, παρὰ σοῦ ἐξῆλθον. The reference, then, here is to the 
temporal Mission of the Holy Ghost, and not to the eternal 
Procession. This is clear from the fact that in the Creeds 
the phrase is uniformly ‘‘which proceedeth out of,’ ᾽τὸ ἐκ τοῦ 
Πατρὸς ἐκπορευόμενον, where ἐκ defines the source, and the 
Greek fathers, who apply this passage to the eternal pro- 
cession, instinctively substitute ¢«=out of, for rapa=from, 
in their application of it. See Westcott, in loc. 


206 THE EIGHTH ARTICLE. [P2.. HS 


xv. 26). This last declaration is made by our Lord Him- 


_self in that discourse which predicted the descent of the 
Comforter upon the Apostles, and has accordingly been 


confessed in terms by every portion of the Universal 
Church. 


9. He proceedeth from the Son. Thane ἡ in the 
Western Latin recension of the Nicene formula He is 


said to proceed from the Son’. The passages used in 
support of this position are the following :— 


(a) He is called the Spirit of Christ?. (Rom. viii. 9); 


(8) He is described as sent by the Son from the — 


Father? (John xv. 26); 


1 3. The addition of the words Filioque was made in the 
sixth century, perhaps as early as the fifth, in Spain, 
and was recited at the Council of Toledo, a.p. 589, 
which was summoned to give emphasis to the na- 
tional renunciation of Arianism. 

ii. In a.p. 809, it was sanctioned by a Council held by 
Charles the Great at Aix-la- Chapelle, and he re- 
quested Pope Leo III. to order its introduction 
generally. Leo refused on the ground that he had 
no right to alter anything in the Symbolum. 

11. In a.p. 1014 Rome gave way under the importunity 
of the Emperor Henry II. and introduced the Filio- 
que generally. 


iv. After the Conquest of Constantinople by the Crusaders - 


the controversy became more keen, and Innocent III. 
demanded of the Greeks the now Papally sanctioned 
addition. 

vy. In a.p. 1274 the second Council of Lyons was held 

with a view to compromise, but it was a failure. 
vi. In a.p. 1439 a reunion was accomplished at the 
Council of Florence, but it had no lasting success. 

See Hagenbach’s History of Doctrines, 1. 371; 11. 204; 
Déllinger’s Remarks at the Second Bonn Conference, p. 19; 
Lumby’s History of the Creeds, p. 86. 

2 μεῖς δὲ οὐκ ἐστὲ ἐν σαρκί, ἀλλ΄ ἐν πνεύματι, εἴπερ 
Πνεῦμα Θεοῦ οἰκεῖ ἐν ὑμῖν" εἰ δέ τις Πνεῦμα Χριστοῦ οὐκ ἔχει, 
οὗτος οὐκ ἔστιν αὐτοῦ. 

5 Ὅταν δὲ ἔλθῃ ὁ Παράκλητος, ὃν εἴν πέμψω ὑμῖν παρὰ 
τοῦ Πατρός. 


- 


Cu. VIIL.] THE EIGHTH ARTICLE. 207 


(y) He is actually bestowed by the Son upon the 
Apostles! (John xx. 22), 

Hence we learn that while He is termed the Spirit 
éf the Father, He is also termed the Spirit of Christ; 
while He is described as sent by the Father, He is also 
described as sent by the Son; while He is represented 
as given by the Father, He is also represented as given 
by the Son. 

10. Hisrelation tothe Son. Moreover the Scrip- 
tures seem to intimate that there is a special relation 
between our Lord and the Holy Spirit : 

Thus, 

(a) When, at Jerusalem on the last day of the 
Feast of Tabernacles, Our Lord said Jf any one 
thirst, let him come unto Me and drink, and spoke 
of rivers of living water issuing forth from him 
that believed on Himself, 5. John tells us that 
He said this of the Spirit, which they who 
believed on Him were to receive, but not as 
yet, for the Spirit was not yet given*, because 
Jesus was not yet glorified (John vii. 38, 39). 
Here the Evangelist clearly teaches that though 
Christ Himself had received the Spirit in His 
fulness (John iii. 34), and though the Spirit 
operated through Him in His people (John vi. 

1 Here it is the Son who saith to the Apostles on the 
evening of the first Easter Day λάβετε Πνεῦμα ἅγιον. 

2 Οὔπω γὰρ ἦν Πνεῦμα, ὅτι ὁ ᾿Ιησοῦς οὕπω ἐδοξάσθη. 
Nondum enim erat Spiritus datus, quia Jesus nondum erat 
glorificatus Vulg. There is no article in the original as 
neither is there any in John i. 33, οὗτός ἐστιν ὁ βαπτίζων 
ἐν Πνεύματι ᾿Αγίῳ, and in xx. 22, as quoted above. The 
absence of the article indicates an operation, or mani- 
festation, or gift of the Spirit rather than the personal 


Spirit. The Spiritual life, in the strict sense of the word, 
was not yet. 


208 THE EIGHTH ARTICLE. Pe ae 


36), yet His bestowal as the Paraclete depended ~ 
on Our Lord’s glorification}; 4 

᾿ς (8) When after His resurrection the Saviour re- 
joins the Apostles, He by an incommunicable 
act of breathing? bestows upon them a gift of © 
the Holy Spirit, whom He has received from the 
Father (John xx. 22); 

(y) Again after the marvellous effusion of the Spirit 
on the Day of Pentecost, S. Peter traces it tothe — 
fact that Jesus being exalted to the right Hand — 
of God, and having received the Spirit from the 
Father, had poured forth that which his hearers 
saw and heard (Acts ii. 33). He thus regards — 
the Holy Ghost as bestowed by the Father upon 
men, but as coming to them through Christ. 

(6) Once more we are told that in the course of his 
second Missionary journey, S. Paul haying been 
divinely forbidden to preach the word in Roman ~ 
Asia, endeavoured to pass into Bithynia, but 
the Spirit of Jesus? suffered them not (Acts 
xvi. 7, 8); 

(ε) Lastly S. Paul writing to the Romans says, 
If any man have not the Spirit of Christ, he is 
none of His (Rom. viii. 9), and addressing the 


1 The Spirit was in the fulness of the Divine Nature, 
but not in that personal relation with the Church and with 
the believer which followed on the exaltation of the 
Saviour.” Westcott’s Historic Faith, p. 105. See Meyer 
on John vii. 39, 40. 

2 Todro εἰπὼν ἐνεφύσησε. Hoc cum dizisset, insufiavit 
Vulg. ‘“Insufflando significavit Spiritum Sanctum non 
Patris solius esse Spiritum, sed et Suum.” 85. Aug. Tract. 
exxi. in Joann. 

3 Td πνεῦμα Ἰησοῦ, Acts xvi. 7, with SABCDE. Vulg. Spiri- 
tus Jesu. Hence the Acts of the Apostles has been called “‘ the 
Gospel of the Spirit.” Westcott’s Historic Faith, p. 106. 


- 


Cu. VIU.] THE EIGHTH ARTICLE. 209 


Galatians, he says, Because ye are sons, God sent 
forth the Spirit of His Son into our hearts, erying, 
Abba, Father! (Gal. iv. 6). 


These passages tend to establish a special relation 
between the Holy Spirit and the Son in His glorified 
Humanity. 

11, He proceedeth from the Father and the Son. 
We conclude, therefore, in reference to the relation of 
the three Persons in the Trinity, that (i) the Father is 
the only efficient Principle, to whom all things owe - 
their existence ; (ii) that of Him the Son is eternally 
begotten ; (iii) that from Him? and the Son the Holy 
Spirit proceeds. But, repudiating the heresy of a 
second Principle within the Divine Unity, we do not 
understand that the Spirit proceeds from the Son, as 
from a Source independent of the Father’, or that He 


1 ᾿Ἐξαπέστειλεν ὁ Θεὸς τὸ Πνεῦμα τοῦ υἱοῦ αὐτοῦ els 
τὰς καρδίας ἡμῶν, κρᾶζον,᾿Αββᾶ ὁ Πατήρ. Comp. Philip. i. 
19, ἐπιχορηγίας τοῦ Πνεύματος ᾿Ιησοῦ Χριστοῦ, and 1 Pet. 1. 
11, τὸ ἐν αὐτοῖς Πνεῦμα Χριστοῦ. 

2 «Ἢ proceedeth from the Father, ὡς ἐκ πηγῆς τῆς Θεό- 
Tyros, as the beginning, the cause, the Fountain οὗ God- 
head,” 5. John of Damascus De recta sententia, n. 1, 
as adopted at the Second Bonn Conference, 1875. This 
8S. Augustine expressed by the word principaliter, when he 
says that the Spirit proceeds from the Father principaliter, 
as from the source of Deity. 

8 The Greek Church in the interest of the Monarchia of 
the Father, maintains the single procession from the Father 
alone. By the expression ‘‘ex Patre Filioque procedit,” we 
mean, that He proceeds from the Father as from the 
source of Deity, and from the Son as from the Eternally 
Begotten One, whose substance is one with that of the 
Father. The phrase in the Athanasian Creed, “Spiritus 
Sanctus a Patre et Filio, non factus, nec creatus, nec 
genitus, sed procedens,” is sufficiently general to include the 
two senses in which the Holy Spirit proceeds (i) from 
the Father, and (ii) from the Son, Liddon’s Introd. to 
Second Bonn Conference, p. xxxviii. n. 


M. C. 14 


210 THE EIGHTH ARTICLE. [Pr. 11. 


issues forth from the Father, without coming through the 


Son!. Hence whatever Christ doth now in His Church, 


which is His Body, He does through His Spirit, who — 


sustains a special relation to Him, and bore a special 
part in His conception in that Humanity which He 


now for ever retains glorified in heaven. Thus the 


Holy Spirit is in a peculiar sense the Spirit of Jesus 
(Acts x1. 7), and we believe that, while He proceeds, 


as we have seen, from the Father and the Son, He is — 


mysteriously the Bond? of Union between the First 
and the Second Persons in the Adorable Trinity, and 
is, as some of the Latin Fathers eee it, the 
“ Vinculum Trinitatis3.” 


12. Who with the Father and the Son together 
is worshipped and glorified. Moreover, with the First 
and Second Persons in the Trinity the Spirit is worship- 
ped and glorified, and will be so for ever and ever. As 


He hath the same essence, divinity, and majesty as the ~ 


Father and the Son, so in the heaven of heavens He 
receives all honour, adoration, and worship from the 


heavenly hosts in their various orders, while they never — 


cease the song of praise, Holy, Holy, Holy, Lord God 
Almighty, which was, and which is, and which is to come*. 
And while this glorious Hymn is unceasingly repeated by 


1 «The Holy Spirit proceeds from the Father through 
the Son. Comp. 8. John of Damascus De Hymno Trisag., 
n. 28: Πνεῦμα τὸ ἽΛγιον ἐκ τοῦ Πατρὸς διὰ τοῦ Tiod καὶ Λόγου 
πρόϊον. This proposition was admitted by the Greeks at 
Florence, with only five dissentients, to be equivalent to 
the Western formula.” Liddon’s Introduction, p. XXxiv.; 
Mason’s Faith of the Gospel, p. 204. 

2 The “Osculum Patris et Filii.” See Bp Forbes On 
the Nicene Creed, p. 262. 


3 He is the μέσον τοῦ ἀγεννήτου καὶ γεννητοῦ καὶ δι Υἱοῦ TO 


Πατρὶ συναπτόμενον. See the quotations in the Second 
Bonn Conference, Article vi. p. 104, 
4 Comp. Isaiah vi. 2 with Rey. iv. 1—8. 


" 


Cu. VIIL] THE EIGHTH ARTICLE. 211 


the choirs of heaven, the worship of earth echoes back 
that of the celestial regions. The Name of the Blessed 
Spirit is united with that of the Father and the Son in 
the Baptismal Formula (Matt. xxviii. 19), in the Apos- 
tolic Benediction (2 Cor. xiii. 14), in the Ze Deum, at 
the close of every Psalm as recited in every Church of 
Christendom, and in every invocation of the Triune 
Name. And what is rendered now by way of homage 
and worship in heaven and on earth shall be unceas- 
ingly offered through all the ages of eternity. 


13. The Holy Spirit the Teacher. Thus the Spirit 
shares with the Father and the Son all homage, glory, and 
adoration. We may now turn to the consideration of 
some of His special offices. And first He is the Teacher. 
He is The Spirit of Truth (John xiv. 17), and as such 
it is His office to take of the things of Christ, and shew 
them to the members of His mystical Body. He shall 
take of Mine, said our Lord, and declare it unto you 
(John xvi. 14). And this He does and has been doing 
in the successive ages of the Church. He recalls to the 
mind of the Church all that Christ has said, and 
teaches men what the disciples could not bear to hear 
while Christ was personally with them. Little by 
little He has been bringing home to men Christ 
and the things of Christ*. Little by little He enlight- 


1 Ex τοῦ ἐμοῦ λήψεται, καὶ ἀναγγελεῖ ὑμῖν. The original 
verb suggests, as distinguished from δέχεσθαι, the notion of 
activity and effort on the part of the recipient, just as He 
“ quides”’ men into all the truth, who follow His leading. 
He does not tell His message without effort on their part. 
See Westcott on John xvi. 13, 14. 

2 “The Spirit weans Christian thought from too 
exclusive an attention to the outward, and concentrates it 
upon the inward features of the Life of Christ.” Liddon’s 
University Sermons, Series i. p. 317. 


14— 


bo 


PAZ THE FIGHTH ARTICLE. [Pr. Π. 


ens them, and gives them a living apprehension of 
what before was hiddent. He makes the Son known by 
gradual revelation in His full majesty?, taking now this 
fragment and now that of His glory and perfections3, 
and declaring them unto men. Thus im many parts 
and in many fashions (Heb. i. 1) He is gradually fitting 
them, if they will submit to be guided by Him, for a 
full and perfect knowledge of the truth, and of Him, 
Who is the Truth (John xiv. 6). 


14. The Holy Spirit the Advocate. Moreover 
He is the Paraclete*, and as such discharges the double 
function of (1) an Advocate and (2) a Comforter or 


1 Dollinger’s First Age of the Church, τ. Ὁ. 239. 

2 This emphatically He did during the age of the 
Councils and at the formation of the Creeds. 

3 «The voice of the Spirit shewed to 5. Philip, to Κ΄. 
Peter, to 5. Paul the widening limits of their teaching,” 
Westcott’s Historic Faith, Ὁ. 106; Bp Lightfoot’s S. Paul 
and the Three. Commentary on the Galatians. 

4 Παράκλητος is found in the New Testament only in the 
writings of 8. John. In his Gospel it occurs four times, 
xiv. 16, 26; xv. 26; xvi. 7; in his Epistles once, 1 Ep. ii. 1. 
(i) The double translation of Advocate” and “Comforter ” 
dates from Wiclif’s Version. The latter word seems to 
have been formed directly from the verb ‘‘ to comfort.” 
Comp. Wiclif’s version of Eph. vi. 10, be ye comforted, 
ἐνδυναμοῦσθε, comfortamini, from the Latin confortare ; 
and Phil. iv. 13, “I may alle thingis in him that comfortith 
me ;” Isaiah xli.7, ‘and he comfortide hym with nailes,” 
where the E. V. translates “and he fastened it with nails.” 
(ii) The Classical usage is clear and denotes one “called to the 
side of another,” to counsel, support, or aid by pleading his 
cause. This sense, giving the idea of an Advocate, who pleads, 
convinces, and convicts in a great controversy, alone satisfies 
the passage in 1 John ii. 1, and those in the Gospelalso. It 
was the Greek Fathers who gave the word an active sense= 
**encourager,” ‘‘comforter.” Παράκλητος διὰ τὸ παρακαλεῖν, 
S. Cyril, Cat. xvi. 20, and so most of the later Greek Fathers. 
See Suicer, sub voc, Παράκλητος. 


Cu. 7111) . THE EIGHTH ARTICLE. 213 


Strengthener. It is a large part of the duty of an 
Advocate to convince and convict. And it is the 
special office of the Holy Spirit to conviet the world of 
sin, of righteousness, and of judgment! (John xvi. 8), 
and this He has been doing and is doing. He convicted 
the generation that slew the Lord of Glory of their sin 
against Him?, of His perfect righteousness*, and of His 
judgment, through His death, of the prince of this 
world’. Ever since He has been bringing home more 
and more to the souls and consciences of men the true 
nature of sin as contrasted with the absolute righteous- 


1 ᾿Ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης 
καὶ περὶ κρίσεως. Arguet mundum de peccato, et de justitia, 
et de judicio, Vulg. ‘The Greek word implies, more 
distinctly than the English does according to modern 
usage, that the persons in whom the conviction is to be 
wrought have resisted it. This however is always an 
adjunct of the sense in the Scriptural use of the word, as 
here 8. Paul says that a bishop should be able to convince 
the gainsayers, τοὺς ἀντιλέγοντας ἐλέγχειν, Titus 1. 9. Hare’s 
Mission of the Comforter, Vol. 1. p. 38. 

2 “De peccato quidem, inquit, quia non crediderunt in 
Me. Hoc enim peccatum, quia solum sit, pre ceteris 
posuit: quia hoc manente cetera detinentur, et hoe dis- 
cedente cetera remittuntur.” 85. Aug. Tract xev. in Joann. 
“ The world, acting through its representatives, had charged 
Christ as a sinner (John ix. 24), and they were just on the 
point of giving sentence against ‘the prince of life’ (Acts 
iii. 15), as α malefactor (John xviii. 30). This the Spirit was 
to reveal and reprove.” Westcott on John xvi. 8. 

3. Righteousness, δικαιοσύνη, only occurs here in S. John’s 
Gospel. In his first Epistle it occurs ii. 29; iii. 7,10. The 
word is here used in its widest sense as the fulfilment of the 
absolute idea of righteousness in relation both to God and 
man. Westcott in loc. 
᾿ς * Περὶ κρίσεως ὅτι ὁ ἄρχων Tod αἰῶνος τούτου κέκριται, quia 
princeps hujus mundi jam judicatus est, Vulg. ‘‘He in 
whom the Spirit of the world was concentrated had been 
judged at the very moment and in the very act, by which he 
appeared to common eyes to have triumphed.” 


214 THE EIGHTH ARTICLE. (Pr. 11. 


ness of Christ, with the judgment already accomplished — 


upon the author of sin, and with that to be finally 
accomplished hereafter. The very word “sin” has 
already acquired a depth of meaning such as it never 
had in the ages before the Advent, and the Voice 
which was heard in the Sermon on the Mount? has been 
reverberating through the centuries, passing into laws, 


passing into proverbs, passing into doctrines, but never 


passing away. This Voice, as convicting of sin, has 
not indeed exercised that influence on the lives and 
actions of men which it ought to have exercised. But 
without doubt it has exercised an influence such as 
was never known before the Christian Era, and has 
gone far to foster a national conscience and to deepen 
a sense of individual responsibility, Moreover the 
most civilized nations of the world have become familiar 
with the idea of a righteousness before well-nigh un- 
known, and with the scrutiny of a future judgment 
extending to all the details of life, to neglect of talents 
entrusted, to sins of ignorance and frailty, of which 
the historian and biographer take no note, and which 
have no perceptible influence on society. And the 
result has been that ideas respecting individual duty 
and individual responsibility, which the noblest intel- 
lects of antiquity could barely grasp, have become “the 
truisms of the village school, the proverbs of the cottage 
and the alley*.” This “conviction” of the world has 
not ceased and will not cease. 


15. The Holy Spirit the Comforter. Again, as 
the Paraclete, He is not only “the Advocate,” but “the 
Comforter,” “the Strengthener.” He strengthens and 
sustains the members of Christ’s Church here on earth 


1 See especially Matt. v. 21, 22; 27, 28; 43. 
2 Lecky’s History of European Morals, Vol. τι. p. 3. 


4 


Cu. VIII.) THE EIGHTH ARTICLE. 215 


by upholding them amidst their afflictions and dis- 
tresses, and whereas they know not what to pray for as 
they ought, He helpeth their infirmity’, and makes 
intercession for them with groanings which cannot be 
uttered? (Rom. viii. 26). Our Lord, indeed, as the 
Mediator and Intercessor, prays for us independently 
of ourselves. The Holy Spirit as the “other” Advo- 
cate? prays in us when we pray‘. He prompts us to 
pray, and if only we lay the wood in order, He will 
come down upon the sacrifice of our prayers, and a 
sweet-smelling savour will rise up before God. 


16. The Holy Spirit the Sanctifier. But once 
more as the Spirit of Holiness (Rom. i. 4), He is the 
Author of gradual sanctification to the individual 
believer. Man cannot of himself turn to God, with his 
moral faculties weakened and disordered by the com- 
mon sinfulness of the race. But the Holy Spirit pro- 
ceeding from the crucified and glorified Son of Man, 
imparts to men, as the principle of a new life, the true 
power to abolish sin, and forms in them a godly life. 


1 Συναντιλαμβάνεται τῇ ἀσθενείᾳ ἡμῶν, Rom. viii. 26. The 
singular is the better reading. The verb denotes to sharea 
burden or burdens with one with a view to easing him. 
Eiré αὐτῇ, says Martha to our Lord respecting Mary, iva 
μοι συναντιλάβηται, Luke x. 40. 

2 Στεναγμοῖς ἀλαλήτοις, gemitibus enarrabilibus, Vulg. 
“The Holy Spirit makes entreaty to God for us in those 
unuttered yearnings which the Searcher of hearts recognises 

‘as the breathing of His own Spirit, and therefore the 
expression of His own will.’’ Dr Vaughan in loc. 

3 « The intercession of the Spirit does not take place in 
the heavenly sanctuary, like that of the glorified Christ 
(Heb. vii. 25). It has for its theatre the believer’s own 
heart.” Godet, Comm. on Romans, τι. p. 102. 

4 γΆΑλλον Παράκλητον δώσει ὑμῖν, τούτεστιν, ἄλλον ws ἐμέ. 
5. Chrysost. on John xiv.16. ‘‘ Rogabo enim, inquit, Patrem, 
et alium Advocatum mittet vobis, Spiritum veritatis.” 
Tertull. adv. Prax. cap. 9. 


216 THE EIGHTH ARTICLE. [Pr. If. 


He worketh in us both to will and to do1, and the 


fruit of His indwelling is love, joy, peace, longsuffering, 
gentleness, goodness, faith, meekness, temperance® (Gal. v. 
22), for He cleanses? and enlightens the feelings, under- 
standing, and will’ But His power does not act 
forcibly®. He does not irresistibly control men. He 
allows for the free determination of their wills. And 
man can make the gracious influence of the Spirit ὦ 
savour of life unto life or of death unto death (2 Cor. ii. 
16). By lack of watchfulness, by lazy neglect of offered 
graces and help in the Christian life, we can retard the 
Spirit's work; we can quench the divine light He 
kindles within us®; we can resist Him when He 
prompts us to pure and holy deeds; we can grieve 
Him, when He would take up His abode in the temples 
of our souls’; we can provoke Him to wing His ever- 
lasting flight, when He would abide with us for ever. 
Against such conduct 8. Paul utters vigorous warn- 
ings. And they would do well to take heed to his 
words, who would have the Blessed Spirit “in all things 
direct and rule their hearts%.” 

1°O ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν Kal τὸ ἐνεργεῖν, Phil. 
ii. 13. 

2 Or self-control, éyxpareia, including self-denial and 
self-restraint. 

3 As many as are led (ἄγονται) by the Spirit of God, they 
are the Sons of God. Rom. viii. 14. Led, not driven. 

4 Comp. 1 Cor. vi. 11. 

5 «*The sanctification of man’s whole being radiates 
from the sanctification of his inmost self-consciousness, in- 
volving the self-dedication to God of that imperishable 
centre of life, of that ‘I,’ which is at the root of all feeling 
and all thought, which is each man’s true, indivisible, 
inmost self.” Liddon’s University Sermons, Series i., 
p. 340. 

6 1 Thess. v. 19, Td πνεῦμα μὴ σβέννυτε. 


7 Eph. iv. 30, Μὴ λυπεῖτε τὸ πνεῦμα τὸ “ΑὙιον. 
8 Collect for the Nineteenth Sunday after Trinity. 


CHAPTER IX. 


THE NINTH ARTICLE. 


ApostLes’ CREED. NicENE CREED. 
Sanctam Ecclesiam Catho- | Eis μίαν, ἁγίαν, καθολικήν, 
licam, kal ἀποστολικὴν ᾿Εκκλησίαν. 


Communionem Sanctorum. 


PART I. 
THE HOLY CATHOLIC CHURCH. 


‘1. Connection. In the last Article we were speak- 
ing chiefly of the action of the Holy Spirit on individual 
witnesses to His power amongst the Chosen People. 
Since the Resurrection and’ Ascension of our Lord He 
has bestowed His grace more abundantly and more 
universally, not so much on select individuals, as on 
humanity at large, through a corporate Society!. This 
Society is called the Church, and hence the Ninth 
Article of the Eastern and Western Creeds naturally 
passes on to speak of this great sphere of the Spirit’s 
operation, and the Apostles’ Creed defines the Church 
as “Holy” and “ Catholic,” to which the Nicene Creed 
adds the words “One” and “Apostolic.” 


1 “As the Son did not reveal Himself fully until He 
became man in the act of His Incarnation, so the Spirit 
did not fully manifest Himself until He came not only as 
a temporary visitor, but as taking up a permanent abode 
and forming an abiding union with mankind, until He has 
become the Spirit working in Christ’s Kingdom.”’ Marten- 
sen’s Christian Dogmatics, Ὁ. 332. 


218 THE NINTH ARTICLE. [ΡΠ 


2. The Word Church is represented in the New 
Testament by the Greek Ἐκκλησία. This word origin- © 
ally denoted an assembly of persons at Athens called 
out from the rest by the voice of a herald! for the 
purpose of legislation?. In the sense of an assembly or — 
congregation it is often used in the Septuagint Version — 
of the Old Testament to describe the entire Israelitish 
nation’, which was called out by God from the rest of 
the world to bear witness to His Unity, to preserve 
His laws, to keep alive the hope of redemption, and to 
exhibit the pattern of a people living in righteousness 
and true holiness. 


3. As adopted by our Lord. This term was 
adopted by our Lord, and He used it for the first time, 
when, in reply to S. Peter’s memorable confession Thou 
art the Christ, the Son of the living God, He said Thou 
art Peter, and upon this Rock I will build my Church, and 


1 See Pearson On the Creed, Art. ix. p. 592. 

2 The English word Church comes into our language, 
and all the Teutonic languages, from the Greek Κυριακή, 
Oixia being understood,=the Lord’s House. In middle 
English it is chirche, chireche,in A. 8. cyrice, cirice, late 
circe, whence E. kirk. The Icelandic kirkja, G. kirche are 
borrowed from the A.S. For the word Κυριακὸς compare 
1 Cor. xi. 20 κυριακὸν δεῖπνον, Rev. i. 10 ἐν τῇ κυριακῇ 
ἡμέρᾳ. The non-Teutonic nations derive their word for 


Church from the Greek ’Exxdnota, as French Eglise; Italian 
Chiesa; Spanish Jgreja. Ulfilas in his Gothic Bible uses a 
corruption of ἐκκλησίαᾳ. Thus in 1 Thess. ii. 14 he has 
aikklésj6m guths = ‘churches of God.’ 

3 Eis τὰ ὦτα πάσης τῆς ἐκκλησίας, Deut. xxxi. 30; 
πάση 7 ἐκκλησία Ἰσραὴλ εἱστήκει, 3 Kings villi. 14; ca 
Δαβὶδ τῇ πάσῃ ἐκκλησίᾳ ᾿Ισραήλ, 1 Chron. xiii. 2; εὐλογήσατε, 
πάση ἡ ἐκκλησία Κύριον τὸν Θεόν, 1 Chron. xxix, 20. Thus’ 
also S. Stephen says of Moses that he was ἐν τῇ ἐκκλησίᾳ 
ἐν τῇ ἐρήμῳ μετὰ τοῦ ἀγγέλου τοῦ λαλοῦντος αὐτῷ ἐν τῷ ὄρει 
Σινᾶ, Acts vii. 38. 


Cx. IX.] THE NINTH ARTICLE. 219 


the gates of Hades‘ shall not prevail against it? (Matt. 
xvi. 18). He thus spoke of its structure as a thing then 
future. But He prepared for its manifestation during 
all the years of His public ministry. He selected and 
trained His twelve Apostles as its foundation stones. 
He instituted Holy Baptism as the sacrament of 
initiation into it. He ordained the Holy Eucharist as 
the bond of union between Himself and its members. 
He purchased it for Himself with His own Blood when 
He died on Calvary (Acts xx. 28). After His Resur- 
rection He bade His Apostles invite members into it 
not from one nation only, like the Jews, but from the 
whole world (Matt. xxiii. 19, 20). Ten days after His 
Ascension He bestowed upon it the Holy Spirit with 
His gifts of power, knowledge, and utterance, and 


«1 Πύλαι ddov=porte inferi Vulg. The expression sym- 
bolises the power of the unseen world, especially of death. 
Comp. Rev. i. 18, καὶ ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ἅδου. 

3 Σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν 
ἐκκλησίαν, καὶ πύλαι ἅδου οὐ κατισχύσουσιν αὐτῆς. Here the 
word is used in its widest sense as denoting the entire com- 
munity of the redeemed, the Church universal. Comp. Acts 
ii. 47, ‘O κύριος προσετίθει τοὺς σωζομένους τῇ ἐκκλησίᾳ. As 
regards the promise to 5. Peter, ‘‘ We may indeed say that 
not Peter, but the Faith, and the knowledge of the Faith, 
is the Rock on which the Lord builds His Church; but the 
Church cannot be established by the Faith or the knowledge 
of the Faith in abstracto; it cannot be built up by such 
impersonal instruments...The Church, as such, could not 
have been founded save by particular men, in whom the 
Holy Spirit who pervaded all, attained the great and most 
personal revelation. As the believing Peter, prompt to 
confess his Lord, stood at that moment before Him as the 
representative of the Apostles, the Saviour designates him 
the rock of the Faith; and thus expresses the value and 
importance of what was personal and distinctive in the 
character of His Apostles as furthering the establishment 
of His Church.” Martensen’s Christian Dogmatics, pp. 
342, 343, 


220 THE NINTH ARTICLE. (Pr. 11. ἱ 


through the preaching of 5. Peter added to it upwards 
of three thousand souls, who were admitted into 
membership with it by the initiatory Sacrament, which 
He Himself had ordained! (Acts 11. 41), 


τ 4, Spread of the Church. Though small at first 
like the grain of mustard seed, to which our Lord ~ 
compared it, the Church gradually spread from Jeru- 
salem to Samaria, thence to Galilee, and thence to the 
furthest parts of the Roman Empire. As it spread, 
the word “Church” was applied (a) sometimes to the 
whole collective body of Christians scattered through- 
out the world (Eph. v. 23)?; (8) sometimes to a commu-— 
nity of Christians in a particular town or country, as 
Jerusalem (Acts viii. 1), Antioch (Acts xiii. 1), Ephesus 
(Acts xx. 17), Thessalonica (1 Thess. i. 1), Corinth 
(1 Cor. i. 2); (y) sometimes to a single body of Christians 
meeting or living in a private house as that of Prisca and 


1 But our Lord also designated the Church which He 
was about to found by another name, He called it a — 
“Kingdom,” He spoke of it sometimes as ‘‘the Kingdom οὗ 
God,” sometimes as ‘‘the Kingdom of heaven.” By which 
title we find it indicated 36 times in the Gospel of S. 
Matthew alone. Though this Kingdom was not of this world 
(John xviii. 36), yet the thrilling language of prophecy 
predicted that it should be set up upon earth, and break in 
pieces all other Kingdoms that had preceded it (Dan. ii. 
44); that all peoples, nations, and languages shall become 
its servants, and kings should be its nursing fathers, and 
queens its nursing mothers (Isai. xlix. 23). Moreover the 
last of the Apostles, S. John, heard in vision the seventh 
angel sounding his trumpet, and the announcement made, 
The Kingdom of the world is become the Kingdom of our 
Lord, and of His Christ; and He shall reign for ever and 
ever (Rev. xi. 15). 

2 Comp. 1 Cor. x. 32, ἀπρόσκοποι καὶ ᾿Ιουδαίοις γίνεσθε 
καὶ “Ἕλλησι kal τῇ ἐκκλησίᾳ τοῦ Θεοῦ: Acts xx. 28, ποιμαίνειν 
τὴν ἐκκλησίαν τοῦ Θεοῦ ἣν περιεποιήσατο διὰ τοῦ αἵματος τοῦ 
ἰδίου : Eph, y. 24, ἡ ἐκκλησία ἐν Χριστῷ ᾿Ιησοῦ. 


Cu. IX.] THE NINTH ARTICLE. 221 


Aquila (Rom. xvi. 5), that of Nymphas (Col. iv. 15), or 
that of Philemon (Philem. 2). Obscure, however, ori- 
ginally as was the outward form of the Society, the 
record of its spread presents us with one of the most 
unique facts in history’. Gradually, unceasingly, it 
has been expanding. “It came as a brook from a 
river, and as a conduit into a garden...and lo the brook 
became a river, and the river became a sea.” This is 
simply a statemeut of what has taken place, as certainly 
as the growth of the Roman Empire. Whatever we think 
of it, there it is—a phenomenon, a great fact in history. 

5. The State. There is only one thing in the 
world, it has been remarked?, that can be compared to 
this wonderful Society, and that is the State. The 
State, under whatever form’, whether Republican or 


1 “Boileau says somewhere that the Church is a great 
thought which every man ought to study. It would be 
more practical to say that the Church is a great fact which 
every man ought to measure.”’ Liddon’s Bampton Lectures, 
p. 120. “‘ There does not exist upon earth a second institution 
similar in every respect to this; its ideal even, in that large 
extent in which it is conceived in the Scriptures of the New 
Testament, which is increasingly realized in the course of 
the ages, had never risen before the spirit of any individual 
teacher or founder of a religion. The schools of the Greek 
philosophers comprised only a few pupils; the brotherhood 
of the Pythagoreans did not long survive its founder; the 
republic of Plato remained a dream; the Theocracy estab- 
lished by Moses dwindled after the Babylonian exile; the 
circle of the Baptist’s disciples dragged on with difficulty 
their insignificant existence; the Christian Church stands 
alone, and incomparable, and rises supreme above every 
storm.”” Oosterzee’s Christian Dogmatics, p. 700. 

- 3 See the Paper on the Christian Church by the Dean 
of S. Paul’s and the quotation there made from Burke’s 
Reflections on the French Revolution; Oxford House Papers, 
No. xvii. pp. 10, 11, 

* “Whether Republic or Monarchy, whether Democracy 
or Aristocracy, whether in China or Japan, or in England, 
America, or Germany.’’ Ibid. p. 11. 


222 THE NINTH ARTICLE. [Pr. 


Monarchical, is a marvellous phenomenon. It is th 

home of powerful ideas, which become living and 
practical by being embodied in human convictions. 
Similarly the Church, so far as it is a human Society, 
is the home and refuge of the great ideas, which the 
Incarnation, Death, Resurrection, and Ascension of our 
Lord poured upon the world. As human Society “keeps 
up its great ideas—justice, liberty, patriotism, veracity, — 
the family tie, respect for law, in the organized State,” 
so the Christian Society! keeps up its great ideas—_ 
“its hold and reliance on the unseen, its standards of 
character and life, its obligations, its memories, its 
hopes, its relation to God, its personal allegiance to 
Christ, in an organized and undying body, the Christian — 
Church?.” 


6. The Church Visible and Invisible. The 
Church thus founded is at once Visible and Invisible. 
This is involved in the very Article of the Creed we are 
considering. We do not say J see, but J believe in One 
Holy Catholic Church. Ἴ 

(i) The Church is Visible, s 

(a) So far as being a Society she externally 
witnesses to herself, and acts on the world 
of men#; 


1 “The Church is always a visible Society of men.” 
Hooker, Eccl. Pol. iii. 1.14. ‘A Society without ideas is — 
an impossibility ; it can no more live without ideas than a 
man can breathe without air. The Society of Red Indians 
or South Sea islanders lives by ideas as much as Society in © 
London or Paris—‘Ideas are the strongest things in men.’” 

* See Oxford House Papers, No. xvii. pp. 15, 16. 

8 «We do not esteem that which our eyes behold, 
but that which she secretly is, to be her very nature.” 
Luthardt’s Saving Truths, p. 176. ᾿ 

4 «The Holy Church throughout the world is manifested 
in and acts through what is called in each country the 
‘Church visible.” Newman’s Parochial Sermons, iv. p. 178. 


On. IX.] THE NINTH ARTICLE. 223, 


(8) So far as she occupies a position of 
prominence, and is “a City set on a hill” 
which cannot be hid; 

(y) So far as she has an order of living men 


ministering her means of grace ordained by 
Christ Himself. 


(ii) The Church is Invisible, 

(a) So far as Christ, her Head, is invisible ; 

(8) So far as she is a visible Society invested 
with invisible privileges? ; 

(y) So far as she includes not only those now 
living upon earth, but the far greater 
“multitude which no man can number,” 
who have departed this life and are at rest, 
and whom God hath knit together in one 
communion and fellowship with the living 
members of Christ’s mystical Body’. 


7. Attributes of the Church. The first attribute 
of this visible body with invisible privileges is Unity. 
The Church is “One.” This Unity consists in the fact 
that (i) All members of the Church are baptized by one 


1 Thus also Christ’s Kingdom is visible, so far as it is in 
the world, even as His disciples are in the world (John xvii. 
11). It is invisible, so far as its King is in heaven, and it 
does not derive its origin or support from earthly forces. 
Comp. our Lord’s answer to Pilate, John xviii. 36. 

2 “Baptism admits not into a mere visible Society, 
varying with the country in which it is administered, 
Roman here, and Greek there, and English there, but 
through the English, or the Greek, or the Roman porch 
into the one invisible company of elect souls, which is 
independent of time and place, and untinctured with the 
imperfections or errors of that visible porch by which 
agape is made.”’ Newman’s Parochial Sermons, iv. 
p. 176. 


294 THE NINTH ARTICLE.  {Pr.Il. 


baptism into one Spirit+; (ii) all are made partakers οὗ 
one Faith and one Hope of their calling?; (iii) all have ~ 
one ever-abiding Head Jesus Christ, to whom they are 
united by one Spirit?; (iv) and all thus become one in 
their One God and Father*. The Church is the living — 
Body of Christ, Who eternally lives in her®, and eternally 
fulfils His promise, Lo, [ am with you all the days, even 
unto the end of the world® (Matt. xxviii. 20). The various 


1 Eph. iv. 4, “Ev σῶμα καὶ ἕν πνεῦμα, καθὼς καὶ ἐκλήθητε 
ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν. 

2 Eph. iv. 5, Μία πίστις, ἕν βάπτισμα. 

3 Eph. iv. 5, Eis Κύριος. 

4 Eph. iv. 6, Eis Θεὸς καὶ Πατὴρ πάντων. 

5 “Nations and kingdoms have disappeared from the_ 
earth; the Church has remained, She saw the last days 
of the Roman Empire; she stood at its grave and bestowed 
upon it a passing blessing. She stood at the cradle of the 
German Empire, and has taken her share in the varied 
events which have befallen it; she accompanied it upon its 
pilgrimages and crusades, and assisted in the arrange- 
ment of its domestic relations; she saw the days of its 
greatness, shared its days of tribulation, and has survived — 
its downfall...She has suffered losses, but she has also 
made conquests. Where in Asia Minor and Northern — 
Africa there were formerly flourishing Churches, the © 
Crescent and barbarism are now triumphant. But she has 
gained the nations of the future—the west of Europe and 
the countries of the West. She has experienced many 
attacks; but she remains the anvil on which all hammers ~ 
have been broken.” Luthardt’s Saving Truths, pp. 164, 
165. 

6 «‘Our Lord has promised to be with His Church even — 
unto the end of the world, but He has not promised to be — 
always present in the same degree or the same way. Heis — 
not with us as He was with the Apostles, in that they were 
‘full of the Holy Ghost,’ and they spake as ‘moved by 
the Holy Ghost,’ so that what they spake were the words 
of God, and have been ever since a fountain of truth to 
the Church of Christ, such as no words, since spoken 
through men, are or can be. He has been with the Church 
since in different degrees, according to her faithfulness.” 
Bp Forbes On the Nicene Creed, Ὁ. 289. 


Cu. IX.] THE NINTH ARTICLE. 225 


branches of the Vine extend throughout the whole world, 
but they derive their life from Him, Who in His glorified 
Humanity is the One Source of quickening and hallowing 
Power. 


8. This Unity of the Church is under the present 
order of things a matter of faith!. We believe in this 
Unity as a reality in spite of all appearances to the 
contrary, and in spite of the schisms and heresies, with 
which this supernatural Society has been rent asunder. 
We believe that in spite of this division and imperfection, 
the life once imparted to the Church is still flowing on, 
and that He, from whom she derives her life, is slowly 
but certainly revealing Himself through her in many 
parts and in many fashions, till at length her many and 
various members shall become? one flock®, even as there 


.1 “That Church of Christ, which we properly term His 
Body Mystical, can be but one; neither can that one be 
sensibly discerned by any man, inasmuch as the parts thereof 
are some in heaven already with Christ, and the rest that 
are on earth, albeit their natural persons be visible, we do 
not discern under this property, whereby they are truly and 
infallibly of that body.” Hooker, Eccl. Pol. 111. 1. 2. 

2 Τενήσονται pla ποίμνη, εἷς ποιμήν, John x. 16. Not 
one fold, but one flock. ‘‘ That which ‘is’ in the eternal 
counsel and truth of things ‘ becomes’ in human history, and 
this stage by stage and not by one complete transformation.” 
Westcott in loc. 

3 Flock. Such is the true rendering of ποίμνη. The old 
Latin texts read ovile, grex. Cyprian gives the same. S. 
Augustine in this passage reads. ovile, ovile without remark, 
and so does the standard text of the Vulgate. Luther 
rendered it “one flock,” and so did Tyndale and Coverdale. 
‘* Other sheep I have, saith our Lord, which are not of this 
(i.e. the Jewish) fold (αὐλή, ovile), them also I must lead 
(‘lead’ is better than ‘bring,’ of these I must ‘openly 
assume the guidance’), and they shall hear My voice, and they 
shall become (being united in one bond of fellowship) one 
flock (grex), one Shepherd.” 


M. C. 15 


226 THE NINTH ARTICLE. [ΡΤ 


is one Shepherd (John x. 16). For our Lord in His last 
high-priestly prayer does not pray that His disciples 
may be kept in such unity as they already possessed, but 
that the Eternal Father would keep them in His Name, 
in order that they might be One in a higher unity}, 
even as the Father and Son are one (John xvii. 11). 
And while 8. Paul exhorts the Christians of Ephesus to 
be zealous in keeping the Unity of the Spirit? in the bond 
of peace, on the other hand he speaks of a future 
attainment of a truer Unity of faith, and of a more 
perfect and a deeper knowledge of the Son of God, 
of reaching in fact the measure of the stature of the 
fulness of Christ? (Eph. iv. 13), 


9. Holy. The next attribute of the -Church is 
that she is Holy. As in the natural body the perfec- 
tion of the head leads us to anticipate a corresponding 
perfection in the members, so the Church being one 
body in Christ, must of necessity partake of His 
holiness, to whom it is joined. And the express reason, 
according to S. Paul, why He loved the Church and — 
gave Himself for it, was that He might sanctify and — 
cleanse it (Eph. v. 26). Now the Church is Holy, not 
because every one of the members thereof is holy, for in 
this mortal life the tares will ever be mingled with the 


1 The figures employed in Holy Scripture to set forth the 
Unity of the Church are (i) the Body (1 Cor. xii. 14—27) ; 
(ii) the Vine (John xv. 1—9); (iii) 4 Kingdom (Matt. xii. 25); 
(iv) A flock (John x, 16); (v) A temple (Eph. 11. 20—22). 

2 « The Holy Spirit is present in every office exercised 
in His Name; He regenerates, He confirms, He absolves, He 
consecrates, He ordains, He preserves the truth, He teaches 
those who will receive it.” Bp Forbes On the Nicene Creed, 
p. 290. 

3 Es μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ, in men- 
suram etatis plenitudinis Christi Vulg. 


Cn. IX.] THE NINTH ARTICLE. 227 


wheat! (Matt. xiii. 30), the grain with the chaff (Matt. 
iii. 12), the good fish with the bad (Matt. xiii. 47), the 
sheep with the goats? (Matt. xxv. 32). But the Church 
as a Body is holy, (a) first in respect to her Head, and 


(8).secondly in respect to the object for which she was 
founded. 


10. The Holiness of the Church. The Church is 
holy 


(a) In respect to her Head, 
Because she was originated by, is united to, 
receives life from’, is ruled by+, and is the 
mystical Body of Christ, Who is the Holy One® 
(Eph, v. 29—32). 


(8) In respect to the object of her foundation, 
Because she was founded to carry on a perpetual 
war against sin®, to put down evil, to beget, 


1 See Hooker, Eccl. Pol. mz. 1. 8. 

3 Our Lord sets forth the mixed character of the Church 
under other figures, as those of a Marriage-feast with guests 
worthy and unworthy (Matt. xxii. 10); a Vine with fruitful 
and unfruitful branches (John xy. 1); and S. Paul compares 
it to a great House, in which are vessels, not only of gold 
and silver, but also of wood; some to honour and some to 
dishonour (2 Tim. ii. 20). 

3 Comp. John xv. ὅ, Ὃ μένων ἐν ἐμοὶ, κἀγὼ ἐν αὐτῷ, οὗτος 
φέρει καρπὸν πολύν. 

* Heb. iii. 6, Χριστὸς ὡς υἱὸς ἐπὶ τὸν οἶκον αὐτοῦ. 

5 Comp. Mark i. 34, Ὃ dyos τοῦ Θεοῦ ; Acts iii. 14, ὑμεῖς 
δὲ τὸν ἅγιον καὶ δίκαιον ἠρνήσασθε. 

8 «The Church is absolutely faultless as regards her 
principle and beginning ; absolutely faultless as regards her 
final aim ; but in the interval between these extremes, in 
her historical and free development, her relative fallibility 
lies. Having the world within her pale as well as without— 
the divine Spirit being united in her with sinful humanity, 
her development is not absolutely but only relatively perfect.” 
Martensen’s Christian Dogmatics, p. 350. 


15—2, 


228 THE NINTH ARTICLE. [Pr.. ig 


exhibit a pattern of, and increase holiness in the 
world, and to form a community of persons 
showing forth the praises of Him Who came © 
that He might redeem us from all iniquity, and 
purify to Himself a peculiar people zealous of 
good works (Titus 11. 14). 


Therefore our Ascended Lord has given to the Church 
the means of sanctification which she possesses—holy 
Sacraments, holy laws, holy teaching’. And hence 
while the history of the Church is, on the one hand, 
the history of wonderful achievements, of splendid vic- 
‘tories, of marvellous recoveries”, and, on the other hand, 
of inconceivable perversions, of deep and shameful 
disgraces, of terrible shortcomings 3, yet her true aim, 


1 Bp Forbes On the Nicene Creed, p. 278. 

2 The spirit of recovery is a special feature of the history 
of the Christian Church. Following the course of Christen- 
dom from first to last, we find in Christianity ‘‘a tough, 
indestructible force of resistance to decay, a continual, un- 
worn-out spring of revival, renovation, restoration, recovery, — 
and augmented strength, which, wherever it comes from, is 
most marked and surprising, and which forms an essential 
difference between Christian society and the conditions ot 
society before and beyond Christian influences.” Dean 
Church’s Gifts of Civilization, p. 206. ‘Although the 
Church of Christ is insured against dissolution she is not 
insured against vicissitudes, not even against corruption, 
more or less extensive....That which is so striking in her 
history, making it unlike that of any other society whatever, 
is the power of self-restoration—so to mention it, which she 
has again and again developed, partially orasa whole. The 
tendency to dissolution has been arrested by an Inward 
Influence against which ordinary circumstances and causes 
could not prevail.” Liddon’s Easter in S. Paul’s, τ. 221. 

8. See The Christian Church by the Dean of 8S. Paul’s, 
Oxford House Papers, No. xvii. p. 19, and compare Déllinger’s 
words, ‘‘The Church was to be the great institution for edu- 
cating mankind, and was to penetrate and purify by its spirit, 
civil polity and right, marriage and morals, civilisation and 


Cu. IX.] THE NINTH ARTICLE. 229 


as a supernatural Society, is to promote holiness? 
amongst her members and in the world, and her lan- 
guage is in reference to her corporate life what S. Paul 
applies to his individual life, Vot that I have already 
obtained, or am already made perfect (Phil. iii. 12). 


11. Catholic. The third attribute of the Church 
given in the Creed is that she is Catholic. The word 
Catholic comes from a Greek adjective Καθολικὸς 2, and 


science, every form of moral life, every principle and product 
of national and individual life and activity.” First Age of 
the Church, τι. 5. ‘Ido not forget that Christian morality 
has been a thing of degrees and impulses, rising and falling ; 
that it has been at times impracticably extreme and at 
times scandalously lax; that there have been periods when 
it seemed lost; that in some of its best days it has been 
unaccountably blind and perversely stupid and powerless, 
conniving at gross and undeniable inconsistencies, condon- 
ing flagrant wrong. This is true. Yet look through all 
the centuries since it appeared, and see if ever in the worst 
and darkest of them, it was: not there, as it never was in 
Rome, for hope, if not for present help and remedy.” Dean 
Church’s Lectures on the Gifts of Civilisation, p. 191. 
“The history of the Roman Empire is from the first the 
history of a decline and fall, checked by many noble efforts 
and many wise counsels, but still inevitable. The history 
of the Christian Empire is from the first the history of a 
victorious progress, stayed and saddened by frequent faith- 
lessness and self-seeking, but still certain and assured 
though never completed.” Westcott, Zhe Church and the 
World, p. 240. 

1 See Westcott’s Historic Faith, p. 120. 

2 The word Καθολικὸς is derived from the adverb καθόλου 
throughout, and that from the preposition κατὰ and ὅλος, 
whole. It is found some centuries at least before the 
Christian era, and occurs in classical and ecclesiastical 
writers alike. It is traceable in a treatise ascribed to 
Aristotle de Plant. 11. 6, where καθολικὸς λόγος is ‘‘a universal 
statement.” It occurs several times in Polybius, e.g. v1. 5 
3, K. Eu@aois=a general exposition; vit. 4. 11, x. icropla= 
a universal history, Philo also, Vit. Moys. m1. 32, speaks 
οὗ καθολικώτερον vouov=a more universal law, and c, Flace. 


230 THE NINTH ARTICLE. [Pr. II. 


means diffused throughout the whole, universal. It occurs 
nowhere in Holy Scripture, and while it is found almost 
universally in the Eastern Creeds the title was not given 
to the Church in the Western Creeds till the fourth 
century. As used by the earliest Christian writers it 
denotes the “general” or “universal” Church in oppo- 
sition to a particular body of Christians. Just as the 
resurrection of all mankind is called a “Catholic” or 
“oeneral” Resurrection!, so the Church is calied 
Catholic? or Universal, and that in respect to Zrme, 
Place, and Teaching. 


12. The Church Catholic in respect to Time. 
The Church is Catholic or universal in respect to Time, 


29, of καθολικωτέρα πολιτεία τε ἃ more universal polity, while 
Quintilian 11. 13, 14 writes “‘ precepta que καθολικὰ vocant, 
id est (ut dicamus quomodo possumus) wniversalia vel per- 
petualia.” Bp Lightfoot’s Apostolic Fathers, Vol. 11. p.310, n. 

1 Thus Justin Martyr, Dial. 82, speaks of ‘H καθολικὴ 
ἀνάστασις ‘the general resurrection”; Ireneus, m1. 11. 9, 
uses the expression Καθολικαὶ διαθῆκαι = universal, or 
general covenants ; Clement of Alexandria, Ped. 1. 6, speaks 
of Καθολικὴ σωτηρία, ‘universal salvation”’’; Tertullian, adv. 
Mare, τι. 17, has the expression ‘‘ Catholica bonitas,” “ the 
universal goodness ”’ of God, and adv. Marc. tv. 9 speaks of 
Christ as the ‘‘Catholicus Patris Sacerdos,”’ the ““ universal 
Priest of the Father.” Bp Lightfoot, Apostolic Fathers, 
Vol. 1. 606, and 11. 311, n. 

2 At alater date the term ‘‘ Catholic” came to have a 
technical meaning and to denote ‘ orthodoxy ” as opposed 
to “heresy.” ‘Thus to the primary idea of extension are 
superadded also the ideas of doctrine and unity. But this 
later sense grows out of the earlier. The truth was the 
same everywhere, ‘quod semper, quod ubique, quod ab 
omnibus.’ The heresies were partial, scattered, localized, 
isolated.’ Thus a community in a particular city or lo- 
cality could be called the “Catholic Church” in that 
locality, as distinguished e.g. from a Gnostic or Ebionite 
community there. Bp Lightfoot, Apost. Fathers, note on 
Ign. Smyrn. 8, Vol. 1. p. 311, n. 


Gx.IX.] | THE NINTH ARTICLE. 231 


because she has endured throughout all ages!, and is 
destined to endure till the end of the world. In respect 
to her preparatory period, she was “in the bosom of the 
Jewish Church like the unborn child in its mother’s 
womb*”; and even after the day of Pentecost the 
Apostles did not wish either to separate themselves or 
their converts from communion with the indissolubly 
united civil and ecclesiastical polity of Judaism. They 
visited the temple, and took part in its sacrificial 
worship, and even the first Gentile converts when at 
Jerusalem might worship the true God in the Temple?. 
In respect to the present and future development?! of 
the Church it is promised that the Gates of Hades shall 


1 ** Caput nostrum Christus est: Corpus Capitis illius nos 
sumus. Numquid soli nos, et non etiam illi qui fuerunt 
ante nos? Omnes qui ab initio seculi fuerunt justi, caput 
Christum habent. LIlum enim venturum esse crediderunt, 
quem nos yenisse jam credimus; et in Ejus fide et ipsi 
sanati sunt, in cujus et nos; ut esset et Ipse totius caput 
civitatis Jerusalem, omnibus connumeratis fidelibus ab 
initio usque ad finem.” S.‘Aug. Enarr. in Psalm. xxxvi. 25. 

2 Déllinger’s First Age of the Church, τα. pp. 3, 4. 

3 “Corpus Christi est Ecclesia, non ista aut illa, sed toto 
orbe diffusa, nec ea que nunc est in hominibus qui presen- 
tem vitam agunt, sed ad eam pertinentibus etiam his qui 
fuerunt ante nos, et his qui futuri sunt post nos, usque ad 
Jinem seculi.” 8. Aug. in Ps. lvi. 

* There is an important passage bearing on this point in 
8. Aug. Enarr. in Psalm. exxxviii. 2. ‘‘ Olim est Ecclesia ; 
ex quo yocantur sancti, est Ecclesia in terra. Aliquando 
in solo Abel Ecclesia erat, et expugnatus est a fratre malo 
et perdito Cain. Aliquando in solo Enoch Ecclesia erat, 
_ et translatus est ab iniquis. Aliquando in sola domo Noe 
Ecclesia erat, et pertulit omnes qui diluvio perierunt, et 
sola arca natavit in fluctibus, et evasit ad siccum...Ccepit 
esse ef in populo Israel Ecclesia; pertulit Pharaonem et 
Aigyptios. Ccepit et in ipsa Ecclesia, id est in populo 
Israel, numerus esse sanctorumi: Moyses et ceteri sancti 
pertulerunt iniquos Judzxos populum Israel.” 


232 THE NINTH ARTICLE. [Pr. II. 


not prevail against her, and that she shall vanquish all 
kingdoms that oppose her !. 

13. The Church Catholic in respect to Place. 
Secondly the Church is Catholic in respect to place or 
extension®. The Jewish Church was not universal. It 
consisted only of one nation. Its sacrifices could be 
offered only on one Altar, in one temple, and in one 
place, Jerusalem. But it was prophesied that in the 
seed of Abraham, Isaac, and Jacob, that is in Christ, ali 
nations of the earth shall be blessed (Gen. xii. 3). And in 
the Psalms the Eternal Father, addressing the Eternal 
Son, saith, Desire of Me, and I will give Thee the 
heathen for thy inheritance, and the uttermost parts of — 
the earth for thy possession (Ps. 11. 8)%. And in accord- 
ance with this our Lord bade His Apostles go into all 
the world and preach the Gospel to every creature (Mark 
xvi. 15) and gather into His Church from every kindred 
and tongue and people (Rev. v. 9) so that thew sound 
went forth into all lands and their words unto the ends of 
the world (Rom. x. 18). Thus the Church is Catholic in 
respect to extension, for it “cannot be coarcted or re- 
strained within the limits or bounds of any town, city, 
province, region, or country4,” but is dispersed and 
spread universally throughout the whole world, and 
is disseminated amongst all nations. 

14, The Church Catholic in respect to Teaching. 
But, as 8. Cyril of Jerusalem remarks'®, the Church is 


1 Comp. Psalm ii. 9—11; Isaiah lx. 12; Dan. ii. 44. 

2 “ Καθολικὴ Grece appellatur, quod per totum orbem 
terrarum diffunditur.” §. Aug. EHpist. 1111. 

3 “The Son, the Anointed King, proclaims the Father’s 
counsel concerning Him, and His willingness to give to His 
anointed the kingdoms of the world. The Father’s love 
will withhold nothing from the Son.” Dean Perowne in loc. 

4 See The Bishop’s Book, p. 54, Oxford Edition. 

5 §. Cyril. Hiero. Catechesis xviii. Καθολικὴ καλεῖται 


Cu, 1Χ.] THE NINTH ARTICLE. 233 


Catholic, not only as embracing all mankind and all 
time, but as entrusted with all necessary truth, and 
commissioned to teach universally the entire body of 
doctrines, which men ought to believe!. To the Church 
is committed a Catholic Bible and a Catholic Gospel. 
There is no man, to whom the Scriptures and the 
message of the Church are not applicable. In certain 
respects all men are alike, All men need to know the 
true character of God. All have sinned. All are 
sensible of the existence of some profound source of 
external discord. All need some mode of attaining the 
forgiveness of their sins. All need Divine help for their 
restoration to God. Now the Church has entrusted to 
her for the healing of the nations all necessary and 
saving truth?, capable of application in all lands, under 
all forms of government, under all outward circum- 
stances, and amidst every variety of civilisation and 
intellectual culture. 


15. Apostolic. The Nicene Symbol adds another 
attribute beside that of “Catholic.” The Church is de- 
clared to be also “ Apostolic.” Though this exact term 
is not found in the New Testament, it is implied in 
certain words of S. Paul in his Epistle to the Ephesians. 
Ye are no more, he writes, strangers and sojourners, but 


διὰ τὸ διδάσκειν καθολικῶς καὶ ἀνελλειπῶς ἅπαντα τὰ els γνῶσιν 
ἀνθρώπων ἐλθεῖν ὀφείλοντα δόγματα. 

1 “Keclesi# quidem predicatio vera et firma, apud quam 
una et eadem salutis via universo mundo ostenditur.” Β. 
Tren. vy. xx. p. 430. Hence we can understand how the word 
_ Catholic came at a later period ‘‘to connote the ideas of 

sound doctrine and Apostolic order, as opposed to a heretical 
o£ rane community.” Bp Lightfoot, Ignatius, Vol. 1. 
p. 605. vast 

? Thus 5. Cyril says the Church is called Catholic διὰ τὸ 
καθολικῶς ἰατρεύειν μὲν καὶ θεραπεύειν ἁπᾶν τὸ τῶν ἁμαρτιῶν 
εἶδος. Catech. xvili, 23. 


234 THE NINTH ARTICLE. [Pr. II. 


ye are fellow-citizens with the saints, and of the household — 
of God, being built upon the foundation of the Apostles 
and prophets', Christ Jesus Himself being the chief 
corner stone (Eph. ii. 20). Here, then, we have the 
first reason why the Church can be termed “ Apostolic,” 
as being built upon the foundation of the Apostles*. 
But there are other reasons also. Not only is the 
Church built on an Apostolic foundation3, but she also 
holds the doctrine of the Apostles concerning the events 
in our Lord’s incarnate and ascended Life, and she 
continually sets forth* and proclaims the same through 
her varied Services, the recitation of her Creeds, and 
the teaching of her holy Seasons, and in that doctrine 
she remains steadfast. Moreover she is still charged 
with an unfailing mzssion® to the world as truly as 


1 That is on the foundation which the Apostles and 
Prophets have laid. So Meyer, Stier, Ellicott. "Emi τῷ 
θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν. Comp. 1 Cor. 
τι ΠΣ 115 2,Tim.. i, 19; Heb. ved. 

2 The Mepearae may (i) refer to the Old Testament 
prophets, betokening that Christ’s mystical Body includes 
all the Saints of the Old and New Dispensation, but more 
probably (ii) it refers to the προφῆται of the New Testament. 
The omission of the Article before προφητῶν casts the two 
substantives together, as belonging to the same class. 
Comp. Eph. iii. 5, τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ; 
and iv. 11, καὶ αὐτὸς ἔδωκεν τοὺς μὲν ἀποστόλους, τοὺς δὲ 
od i lowe 

3 Comp. Rev. xxi. 14, and the Collect for 5. Simon and 
S. Jude’s Day. 

4 Comp. Acts ii. 47; x. 34; xiii, 23—40; 1 Cor. xv. 3, 4. 

5 Two words are used in the Gospels to describe the idea 
of ““ mission.” (i) Πέμπειν simply sets forth in a general 
way the relation between the ‘“‘sender’’ and “sent.” Comp. 
John iv. 34; v. 23, 24, 30, 37; vi. 38, 39, 40, 44 &c.; 
(ii) ᾿Αποστέλλειν, the root of our word « Apostle,” brings out 
more strongly the representative character of an “‘ envoy,” 
but both are used of the mission of our Lord. Comp. John 
iii, 17, 34; v. 38; vi. 29, 57; vil. 29 &c. 


| 


Cu. 1Χ.] THE NINTH ARTICLE. 235 


were the first Apostles. The words which our Lord 
addressed to the Ten on the evening of the first 
Easter Day, As the Father hath sent Me, even so send I 
you! (John xx. 21), are addressed by Him now to His 
Church, as entrusted with a Divine mission to mankind. 
Now, as then, the members of the Church are com- 
missioned to carry on an occupation, “as definite as 
a soldier’s?,” of waging perpetual aggression against 
human ignorance and human sin, of teaching, comfort- 
ing, warning, elevating human souls, and proclaiming 
the glad tidings of One Who, as God Incarnate, 
lived man’s life, and died man’s death, for man and 
for man’s salvation. 


16. Conclusion. The Church, then, has her de- 
finite Mission in the world and to the world, and in 
this sense beside others is “ Apostolic.” She is at once 
the Body of Christ and a great supernatural Society’, 
and “as the main body of the sea, being one, yet 
within divers precincts hath divers names; so the 
Catholic Church is in like manner divided into a 
number of distinct Societies, every one of which is 


1 Καθὼς ἀπέσταλκέν με ὁ πατὴρ, κἀγὼ πέμπω ὑμᾶς. Observe 
hath sent, hath commissioned Me, not merely the aorist sent 
Me. He speaks of His Mission as present and not as past. 
The Apostles are to carry out His commission, they are to 
receive no new one. He is δ᾽ ἀπόστολος (Heb. 111. 1); they 
are ἀπόστολοι ; they are in Him ‘‘sharing the fulness of His 
power”; He is in them sharing the burden of their 
labours. Westcott on John xx. 21, also The Revelation of the 
Risen Lord, p. 85. 

; 2 See Dean Church’s Human Life and its Conditions, p. 

27. 
3 “The Church is a body collective, because it containeth 
a huge multitude; a body mystical, because the mystery 
of their conjunction is removed altogether from sense.” 
Hooker, Eccl. Pol. m1. 1. 2. 


236 THE NINTH ARTICLE. [Pr. IL. 


termed a Church within itself!,” for, as 8. Augustine 


testifies, “the Universal Church consists of many 
churches.” These several branches? of the true Vine 
may be separated from each other by place and 
time. They may differ in customs and language. 
But they each adore the Father, the Son, and the 
Holy Ghost. They each confess Him in the words of 
the same Apostolic Faith. They each offer to Him the 
same holy offering, and while each prays for itself, it 
prays also for the rest, for “the whole state of Christ’s 
Church militant here in earth.” Thus in the history 
of this great visible Society with invisible powers, “the 


history of nations is but an episode. They perish but — 


she lives on. They furnish the materials, and she 
constructs with them fresh sanctuaries for the service 
of her Lord‘4.” 


PART II. 
THE COMMUNION OF SAINTS. 


1. Connection. The Article on the Church is 
followed in the Apostles’ Creed by the clause “The 
Communion of Saints.” This, as we have already 
seen®, is wanting in all the Eastern Creeds, and in the 
Western Symbols expounded by 8. Augustine® and 


1 Hooker, Eccl. Pol. m1. 1. 14. 

2 De Civ. Dei xi. ο. 12. 

3 But no particular or National Church can be the 
Catholic or Universal Church any more than a Branch 
can be a Tree, or a Hand can be the whole body. See Bp 
Wordsworth’s Theophilus Anglicanus, pp. 6, 7. 

4 See Westcott, Appendix to Historic Faith and Social 
Aspects of Christianity. 

> See above, p. 45. 

6 «Cum dixerimus Sanctam LEcclesiam, adjungamus 
Remissionem Peccatorum.” §. Aug. Serm. de Tempore, 119. 


ι΄. ἢ 


Cu, IX.] THE NINTH ARTICLE. 237 


Rufinus!, Apparently it was not finally established be- 
fore the close of the eighth century”, and was intended 
to remind us that we are not to confine the ministry 
of the Church to this world, but that we are to 
include in the whole Body of Christ the departed also, 
who have passed in His faith and fear behind the veil. 


2. Saints. The word “Saints,” or “holy persons,” 
is often applied in the New Testament to the whole 
body of baptized Christians in a city or district, 
just as the entire people of Israel? are called by the 
prophets a holy nation (Ex. xxii. 31), that is, a people 
separated‘ from the rest of the world and dedicated to 
God’s service, Thus we read of the Apostle Peter 
passing through all quarters, and coming down to the 


1 In Symb. Apost. Cap. xxxix. xl. 

3 Heurtley, Harm. Symb. pp. 145, 146. It occurs for 
the first time in one of the Creeds expounded by Eusebius 
Gallus in the Sixth Century, and after a long interval in 
the Sacramentarium Gallicanum Cent. vii. and in that of 
Pirminius a.p. 750, but can hardly be said to have come 
into general use before the end of the Eighth Century. 
“The recollections of an old Empire, the anticipation 
of a new Empire, stirred the souls of men in the eighth 
century to proclaim a personal force of undying life in the 
spiritual society.” Westcott’s Historic Faith, p. 259. 

8 «The penmen of the Old Testament do often speak of 
the people of Israel as of a holy nation, and God doth speak 
unto them as to a people holy unto Himself, because He had 
chosen them out of all nations of the earth, and appropriated 
them to Himself. Although, therefore, most of that nation 
were rebellious to Him which called them, and void of all 
true inherent and actual sanctity, yet because they were all 

in that matter separated, they were all, as to that separation, 
called holy.” Pearson On the Creed, p. 624. 

#”"Ayiot, sancti. “Ayis is formed from the root‘ AT, and 
reappears in the Latin“ sac” in “‘ sacer,”’ ‘“‘ sancio,”’ “‘ sanciti”’ 
=‘‘sancti.” The fundamental idea of ἅγιος is separation, and, 
so to speak, consecration and devotion to the service of Deity. 
But this implied that those thus separated to God should 


a THE NINTH ARTICLE. (Pr. II. 


saints which dwelt ut Lydda (Acts ix. 32), Again 
S. Paul speaks of the collection for the poor among the 
saints that are at Jerusalem (Rom. xv. 26), of the saints in 
Achaia (2 Cor. i. 1), and writes to all the saints in Christ 
Jesus at Philippi (Phil. i. 1), and at Ephesus (Eph. i. 1). 
Thus too the Apostle Jude speaks of the faith once 
delivered unto the saints (Jude 3). In each of these 
passages the term is applied to all who profess the faith 
of Christ, who are set apart or dedicated to His service, 
and who are therefore called to walk in holiness. 


3. TheSaintson Earth. Of such saints there are 
two classes. There are the saints still living, and the 
saints in the spirit world. Now the living members of 
the Body of Christ may be, and often are, sundered 
from one another by divers and far-distant times and 
places. But “in what nation soever, or in what land 
soever they be,” we believe that they have communion 
or fellowship with the Father’, with the Son‘, with the 
Holy Spirit®, and with the Holy Angels®, who take 


also separate themselves from the world’s defilements, and 
share in the purity which God requires, The Jews, as an 
ἔθνος ἅγιον, were not merely God’s inheritance, but were 
required to separate themselves from the abominations of 
the heathen nations around, and to be ἅγιοι holy, even 
as He Who called them was by the highest right of all ἅγιος, 
being essential Holiness. Comp. Ley. x. 3; Rev. iii. 7; and 
see Trench’s New Testament Synonyms, Ὁ. 316. 

1 Pearson On the Creed, p. 626. 

2 Nowell’s Catechism ; Cranmer’s Catechism, p. 124. 

3°H κοινωνία ἣ ἡμετέρα μετὰ τοῦ πατρός, 1 John i, 3; iii, 
1; see Pearson On the Creed, p. 626. 

4 Kal μετὰ τοῦ Υἱοῦ, ib. Cp. John xiv. 23; xvii. 20, 21, 23. 

5 Ἢ κοινωνία τοῦ ‘Aylou πνέυματος μετὰ πάντων ὑμῶν, 2 Cor. 
xiii. 14. Comp. Phil. ii. 1; Gal. iv. 6, 7. 

6 ᾿Αλλὰ προσεληλύθατε Σιὼν ὄρει καὶ πόλει Θεοῦ ζῶντος... 
καὶ μυριάσιν ἀγγέλων, Heb. xii. 22. Comp. also Matt. xviii. 
10; Luke xy.10. ‘Of angels we are not to consider only 


‘ 


Cx, IX.] THE NINTH ARTICLE. 239 


delight in ministering for their benefit (Heb. i. 14). 
Again we believe that however scattered and sundered 
they may be now, they are yet knit together in one 
communion and fellowship with one another! For they 
are all members incorporate in the same mystical Body, 
they are all united to the same Head, and they have 
all one Faith, one Baptism, and one Hope of their 
calling (Eph. iv. 4, 5). 


4. The Saints Departed. But the earliest writers?, 
who mention this Article of the Creed, especially 
understood it to apply to the communion which the 
saints on earth have with the saints departed, who 
have finished their course (2 Tim. iv. 7), and have been 
“delivered out of the miseries of this sinful world’.” 
In their case death, which is no more than the separa- 
tion of the soul from the body, cannot sunder the 
mystical union, which during life existed between them 
and their Head‘. They are not separated from the 
love of God, unto whom all live (Luke xx. 38), or from 
the love of Christ, Who does not cease to be their Head, 


what they do in regard of their own being, but that also 
which concerneth them as they are linked together in a 
kind of corporation amongst themselves, and of society or 
Fellowship with men.” Hooker, Eccl. Pol. 1. 4. 2; see 
Pearson On the Creed, p. 628. 

1 "Eay ἐν τῷ φωτὶ περιπατῶμεν.... κοινωνίαν ἔχομεν μετ᾽ ad- 
λήλων, 1 John i. 7, and Col. ii. 19. See Pearson On the 
Creed, p. 630. 

2 Pearson On the Creed, p. 630, n.; Heurtley, Harm. 
Symb. p. 146. 

8. See Collect in the Burial Service. 

* “Death, which is nothing else but the separation of 
the soul from the body, maketh no separation in the mystical ὦ 
union, no breach of the spiritual conjunction; and con- 
sequently there must continue the same communion because 
there remaineth the same foundation,” Pearson On the 
Creed, p. 631, 


240 THE NINTH ARTICLE. [Pr. II. 


because they are removed out of our sight. As we 
have communion with the three Persons in the Blessed 
Trinity and with the Holy Angels, so have they. As 
we look earnestly for our adoption, to wit, the redemption 
of our body (Rom, viii, 23), so do they. As we long for 
the time when the final and complete victory shall at 
last be won (Rev. vi. 9, 10), so do they}, fellow-members 
with us of the same mystical Body, look for “the 
perfect consummation and bliss,” which they shall 
one day have with us “in God’s eternal and everlasting 
glory.” 


5. The Communion of Saints. The author of 
the Epistle to the Hebrews says to the Jewish Chris- 
tians of his day that they were come to the general 
assembly and Church of the first-born, and to God the 
Judge of all, and to the spirits of just men made perfect? 


1 «« Though there are two worlds, there is but one king- 
dom of God, one Spirit of God, and one goal of the world’s 
development. The realm on the other side the grave 
cannot be completed until this earthly existence is perfected, 
until the Church militant has fought her fight on earth. 


Hence the Revelation of 5. John represents the souls of 


those who were slain on account of their witness as weeping 
because their blood had not been avenged on the earth; and 
they are exhorted to wait until the number of their fellow- 
servants should be fulfilled (Rev. vi. 9—11). There must 
accordingly be some settled and corresponding relation 
between that realm and this, and the development of the 
world here must be manifest in its essential reality, to the 
consciousness of spirits in that other world.” Martensen’s 
Christian Dogmatics, pp. 463, 464. 

2 « The consecration of the Christian is consummated at 
death. So Christ speaks of His own death (Luke xiii. 32), 
and 5. Paul of his (Phil. 111. 12) as a consecration. The 
righteous who died in faith before Christ’s coming, are here 
presented as the consecrated dead, washed in His blood; 
and standing round the throne of God, whence they behold 
their brethren’s course on earth.”’ Rendall in loc. 


Ox. IX.) © THE NINTH ARTICLE. 241 


(Heb. xii. 23). His words. are significant. He does 
not speak of those, who have departed hence in the 
faith of Christ, as separated by an impassable gulf from 
those, who still remain in the valley of this mortal life. 
He regards those living as having been brought near to 
the spirits of the just made perfect. The world, indeed, 
which walks by sight and not by faith, and “never 
allows any thing to exist but what it can touch and 
handle” regards the departed with a sort of pity and ~ 
calls them by names “half compassionate, half con- 
temptuous, as being insensible and but shadows, and 
ghosts not substances ; as though we were in light and 
they in darkness—we in power and influence, they in 
weakness—we the living and they the dead, out of 
sight, and out of mind!.” But the teaching of Scripture 
leads us to infer that those behind the veil are, in 
one sense, more truly alive than those who are called 
living and that the Church is made up of those still 
on earth, and of those in numbers numberless, who have 
ceased from their labours, and who are “at rest.” He, 
Who has called them to Himself, gives them this rest. 
But it is not the rest of a stone, cold and lifeless. 
As God Himself rested from all the work, which 
He created, and yet worketh even until now (John 
v.17), so He, in Whom is found absolutely and perfectly 
“the incomprehensible union of Almighty Power with 
everlasting repose’,” graciously imparts to His chosen 
according to their capacity, what He is Himself in His 
fulness. | 

6. Their Communion with us and ours with 
them. The departed members, then, of Christ’s 
mystical Body have communion with the living mem- 


1 Newman’s Parochial Sermons, iv. pp. 178, 179. 
3 Ibid. p. 182. 


M. C. 16 


242 THE NINTH ARTICLE. [Pr. IL. 


bers of the self-same Body. With us they wait for the 
consummation of their bliss, and with us they look 
forward to the coming of Christ’s Kingdom, and pray 
that He will be pleased to hasten it*. Moreover we 
have communion with them. We praise God for their 
victory, and bless His holy Name for their departure 
from this life in His faith and fear. We beseech Him 
to give us His grace that we may follow their good 
examples and together with them may be partakers 
of His heavenly Kingdom. Subject to the general laws 
of prayer we may ask for them mercy in the great Day? 
(2 Tim. i. 18), as S. Paul did for Onesiphorus, and we 
may beseech Him, Who is their Father and our Father, 
their God and our God, to vouchsafe to them rest, 
peace, refreshment, perpetual light, increasing fitness 
for the beatific Vision, a joyful resurrection, and a 
merciful judgment in the Day of Decision. 

7. Saints’ Days. In this “sure and certain hope” 
the Church has appointed special days for the comme- 
moration of the Saints of God, and on “All Saints’ Day” 
she strives to gather up in brief remembrance before 
Him “all the choicest deeds, the holiest lives, the noblest 
labours, the most precious sufferings which the sun 
ever saw.” She commemorates ‘“‘the goodly fellowship 
of the Prophets, the noble army of Martyrs, the 
Children of the Church Universal who have rested 
from their labours*.” Such commemorations, individual 

1 ἐς We turn from the living to the dead, and, as we con- 
template the splendour of the heritage which they have 
bequeathed to us, we confess with no unworthy self-disparage- 
ment that without them we are incomplete.” Westcott’s 
Historic Faith, p. 248. 

2 Δώῃ αὐτῷ ὁ Κύριος εὑρεῖν ἔλεος παρὰ Kupiov ἐν ἐκείνῃ τῇ 
ἡμέρᾳ, det illi Dominus invenire misericordiam a Domino in 
illa die, Vulg.;.Mason’s Faith of the Gospel, Ὁ. 367. — 


8 Newman’s Sermon for All Saints’ Day, Parochial 
Sermons, 11. Ὁ. 394. 


Cu. IX.] THE NINTH ARTICLE. 243 


or collective!, not only “contribute to the outward 
splendour and dignity of our religion,” not only are they 
“provocations to piety and everlasting records and 
memorials upon earth”? of the Saints of God, but they 
help us to understand better than we should otherwise 
do, the vastness of the Society we call the Christian 
Church’, They remind us, creatures as we are of the 
external and the visible, that the unseen yet living 
members of the mystical Body of Christ constitute by 
far the greater majority of its members, and that God 
hath “knit them together with us in one communion 
and fellowship.” Saints’ Days force us to realise that 
the Church on earth is but the visible portion of a 
great invisible whole bound altogether in the same 
order of supernatural life ; 


“One army of the living God 
To His command we bow, 
Part of the host have crossed the flood, 
And part are crossing now.” 


1 “Tt is only through Christ’s servants each realising, 
according to his nature, his endowments, his age, his country, 
some feature in the Christly life, that we come to have a 
real sense of the fulness of His Humanity,” Westcott’s 
Historic Faith, p. 252. 

2 Hooker Eccl. Pol. y. Ἰχχὶ. 11. 

8 «The many typical characters who foreshadowed 
Christ find their counterpart in the many saints who offer 
for our welcome and our study the riches of His Manhood. 
Nor do they in the least degree trench upon His inviolable 
honour. Their saintliness is wholly from Him. They are 
what they are, so far as we call them to mind and seek their 
fellowship, by His presence, He in them and they in Him. 
They have made His power visible; and for this we are 
bound to commemorate them, and their Lord through 
them.” See Westcott’s Appendix to his Historie Faith, 
p- 252, and to Social Aspects of Christianity, pp. 156, 157. 


16—2 


CHAPTER X. 
THE TENTH ARTICLE. 


AposTLes’ CREED. NicENE CREED. 
Remissionem peccatorum. ἱΟμολογοῦμεν ἕν βάπτισμα εἰς 
: ἄφεσιν ἁμαρτιῶν. ᾿ 


1. Connection. The Forgiveness of Sin is an 
Article, which has always been expressly contained and 
acknowledged in the Creeds, as being a most necessary — 
part of our Christian profession. For some ages it 
immediately followed the Article on the Holy Catholic 
Church}, and since by Baptism we are admitted into 
the Church, and the forgiveness of sins is signed and — 
sealed to us in Baptism, therefore in some Eastern — 
Creeds it was particularly expressed, We acknowledge 
one Baptism for the remission of sins*, or as §. Cyril 
has it more fully, One Baptism of Repentance for the 
remission of sins. The connection, then, of the Article 
is clear. We believe that Forgiveness of Sins is to 
be obtained in the Church of Christ. 


1 « Post commemorationem Sancte Ecclesiz in ordine 
Confessionis ponitur remissio peccatorum,” S. Aug. En- 
chiridion, Chap. lxiv. 

= “Πιστεύομεν εἰς μίαν καθολικὴν καὶ ἀποστολικὴν ἐκκλησίαν 
καὶ εἰς ἕν βάπτισμα μετανοίας, Epiphanius in Ancorato 120, 
121, Heurtley De Fide et Symb. p. 18. “Credimus unum 
Baptisma in remissionem omnium peccatorum in secula — 
seculorum,” Symb. Aithiop. 


Cu. X.] THE TENTH ARTICLE. 245 


2. Sin. The first question which naturally arises 
is, What is the nature of sin which requires forgiveness? 
A mournful catalogue of words based on a great variety 
of images, is used in Scripture to describe the taint of 
sinfulness which man inherits from his birth. Some- 
times it is set forth as the missing of an aim or mark? ; 
sometimes as the transgressing of a line?; sometimes as 
_ disobedience to a voice’; sometimes as ὦ fall or false 
step*; sometimes as a defeat or as ignorance of what 


1 “Auapria, from ἁμαρτάνειν = (1) to miss a mark, as of a 
spear thrown by a warrior, Hom. Il. v. 287; x. 372, (2) to 
fail of one’s purpose, (3) to err, sin, is rare in Classical 
Greek, and less usual than ἁμάρτημα, but very common in 
Biblical Greek. It denotes not so much sin considered as 
an action, as sin considered as the quality of an action, 
The singular, as a generic idea, occurs only once in the 
Synoptists, viz. Matt. xii. 31, but very frequently in 5. John 
and in the Epistles of S. Paul. Comp. John i. 29; viii. 21, 
34; ix. 41, etc.; Rom. iii. 9; v. 12, 21; vi. 1, etc. 

3 Παράβασις, from παραβαίνειν Ξε ο transgress, to cross a 
forbidden way. Comp. Cicero, Paradox. 3, Peccare est tan- 
quam transilire lineam. It occurs 7 times in the New Testa- 
ment, of these 5 times in the writings of 5, Paul; comp. 
Rom. iy. 15, οὗ δὲ οὐκ ἔστι νόμος, οὐδὲ παράβασις; v. 14 τῆς 
παραβάσεως ᾿Αδάμ; Gal. iii. 19 τῶν παραβάσεων χάριν. 

3 Παρακοή, from παρακούειν Ξ- (1) to hear beside, to hear 
carelessly, (2) to take no heed of, to disobey. The verb 
occurs in Matt. xviii. 17 only. The substantive=dis- 
obedience, in Rom. v. 19, διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώ- 
mov; 2 Cor. x. 6 ἐκδικῆσαι πᾶσαν παρακοήν; Heb. ii. 2 
πᾶσα παράβασις kal παρακοή. It is used in the Lxx. as=the 
Hebrew ‘7D in 1 Sam. xy. 23 rebellion is as the sin of witch- 


craft; Deut. xxxi. 27 I know thy rebellion, and thy stiff 
neek; Ezek. ii. 5, 8 a rebellious house. Like ἀντιλογία, it 
denotes rebellious, disobedient, conduct towards God. 

* Παράπτωμα, from raparimrev=(1) to fall beside, to 
slip, (2) to fall away. The word denotes a missing or 
falling short of a divine command, a missing and violation 
of right. Comp. Matt. vi. 14 ἐὰν yap ἀφῆτε τοῖς ἀνθρώποις 
Ta παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ πατὴρ ὑμῶν ὁ 


246 THE TENTH ARTICLE. [Pr. 11. 


ought to have been done!; sometimes as discomfiture? ; 
sometimes as a debt*; sometimes absolutely as dis- 
obedience to law‘. The last figure is employed in the 
most general definition of sin given in the New 
Testament, Sin zs transgression of Law. The Law of 
God is the rule of the actions of men, and whatsoever 
is done by man, or is in man, having any contrariety or 


οὐράνιος; Rom. v. 15 οὐχ ws τὸ παράπτωμα, οὕτω Kal τὸ 
χάρισμα; Gal. vi. 1 ἐὰν καὶ προλημφθῇ ἄνθρωπος ἔν τινι παρα- 
πτώματι. Thus it is used sometimes ἴῃ ἃ milder, sometimes 
in a most serious sense, comp. Eph. ii. 1 καὶ ὑμᾶς ὄντας 
νεκροὺς τοῖς παραπτώμασι Kal ταῖς ἁμαρτίαις ὑμῶν, also ii. 5; 
Col, ii. 13. 

1’Ayvonua=a mistake, oversight, sin committed κατ᾽ 
ἀγνοίαν not κατὰ πρόθεσιν. It occurs only once, Heb. ix. 7 
αἷμα προσφέρει ὑπὲρ ἑαυτοῦ καὶ τῶν τοῦ λαοῦ ἀγνοημάτων. 

2 Ἥττημα. This word is unknown to Classical Greek, 
where it assumes the form 7rra, a defeat, as opposed to νίκη, 
victory. It denotes discomjiture, or being worsted in a contest. 
It occurs twice Rom, xi. 12; 1 Cor.vi. 7. In the latter place 
alone it has the sense of a fault=the Latin delictum. 
‘‘Diminutio, defectus, ab ἡττᾶσθαι victum esse, quia pec- 
catores succumbunt carnis et Satane tentationibus,” 
Gerhard. Trench’s Synonyms, Ὁ. 237. 

3’Odeihnua, from dderetv=to owe, debitum Vulg. It 
occurs twice only in the N. T. Matt. vi. 12 ἄφες ἡμῖν τὰ 
ὀφειλήματα ἡμῶν ; Rom. iv. 4 οὐ λογίζεται κατὰ χάριν ἀλλὰ 
κατὰ ὀφείλημα. 

4’ Avouia=lawlessness, contempt of law. It denotes sin 
in relation to God’s will and law, that which, like παράβασις, 
makesit guilt. Comp. Rom. vii. 13 ἵνα γένηται καθ᾽ ὑπερβολὴν 
ἁμαρτωλὸς ἡ ἁμαρτία διὰ τῆς ἐντολῆς. It occurs 14 times in 
the N. Testament, but only in one of the Gospels, that of 
5. Matthew, where it occurs 4 times. Comp. Matt, vii. 23 
ἐργαζόμενοι τὴν ἀνομίαν; xxiii. 28 ὑποκρίσεως καὶ ἀνομίας, and 
see Rom. vi. 19: 2 Cor. vi. 14; Titus 11. 14. Once we find 
παρανομία in 2 Pet. ii. 16, where the Apostle says of Balaam, 
he was rebuked for his own transgression, ἰδίας παρανομίας. 
Here zrapavouia =the deed of one who acts contrary to law. 

5 Pearson On the Creed, Ὁ. 636. ‘The same act may 
constitute either the sin of murder, or the heroism of a 
soldier fighting in his country’s defence; either the sin of 
adultéfy or Christian marriage, because in the one case the 


σε. X.] THE TENTH ARTICLE. 247 


opposition to the law of God, is sin‘, This original 
Law was first broken by Adam, through whom? sin 
. entered into the world and death by sin (Rom. v. 12). 
Hence “the fault and corruption of the nature of every 
man, who is naturally engendered of the offspring of 
Adam,” whereby he is inclined to act contrary to the 
Law of God, is called original sin, and every yielding to 
this corrupt inclination, whether in thought, word, or 
deed, is actual sin*. 
3. The Scripture Doctrine of Sin. According to 
the Testimony of Scripture®, 


act is done in accordance with the God-given law of our 
being; in the other case in defiance of it.” See Gore’s Hints 
for the Study of Theology, p. 5, and Sermon before the 
University of Cambridge, Lent, 1889, 

1 Sin, A. S. syn, sinn, Dutch zonde; Icel. synd; Germ. 
Siinde. The A.S. word has lost a final d, and E. sin stands 
for sind. It is allied to the Latin sons, and that to the pres. 
part. of the Aryan root AS=to be, “ Language regards the 
guilty man as the man who it was,” Curtius. 

2 «Fuit Adam et in illo fuimus omnes,” S. Ambrose. 
“In lumbis Adam fuimus.’”’ ‘“‘ Unusquisque homocum primo 
nascitur.”” ‘In illo qui hoc fecit, quando id egit, omnes 
eramus,’’ 5. Augustine. See Mozley’s Lectures, p. 142. 

3 See Article ix. of the xxxix. Articles. ‘‘ Peccatum 
originis est vitium et depravatio naturae cujuslibet hominis 
ex Adamo naturaliter propagati.” ‘If no man who ever 
lived was without sin, and not only his whole life without 
it, but if no man was altogether without it at any moment 
of his life,—if not in act or word, still in thought or some 
inner and latent desire and inclination of his mind;—sin is 
thus universal, it must be so by some law. And this law 
we call Original Sin; we say it is the fault and corruption 
of the nature of every man; that it is an inclination to evil 
belonging to the nature,’’ Mozley Lectures, Ὁ. 137. 

* Actual sin alone is παράβασις, and involves us in per- 
sonal guilt. Original sin is ἁμαρτία, the missing of 
perfection, the defect of our nature, the cause of the old 
heathen proverb, οἱ πλείονες κακοί. 

5 See Bishop Bull’s State of Man before the Fall, and 
Sermons, Vol. ii, Disc. v.; Canon Bright’s Prefagg to the 


248 THE TENTH ARTICLE. [Pr. II. 


I, Sin ἐξ not 


(a) The result of the opposition of two eternally | 
antagonistic principles, one peor and the other 
evil ; nor 

(8) The consequence of the fruitless action of a 
beneficent Being on an intractable material, 
eternal as Himself, limiting Him, and thwarting 
His power; nor 

(y) An essential part of the nature of man: 

Il. Sins 

(a) The result of a subtle Tempter’s power operat- 
ing upon and deceiving the parent of the race; 

(8) A perverse assertion of independence on the 
part of man in his relation to God ; 

(y) An abuse of free-will, a choosing to please self 
rather than to please God ; 

(δ) At the root it is selfishness). 

Sin is not a substance or a thing?. It is “the fault 

and corruption” of man’s nature. Its seat and source 
is in the will. 


4, The Transmission of Sin. Our first parents, 


Anti-Pelagian Treatises of 5. Augustine ; Hardwick’s Christ 
and other Masters, pp. 71, 72. 

1 See Julius Miiller’s Christian Doctrine of Sin, i. 140, 
&c., Sartonius Doctrine of Divine Love, Section ii. Ch. 1, 
“The idol which man in sin puts in God’s place is none 
other than his own self. He makes this, his own self and 
its satisfaction, the highest aim of his life. The inmost 
nature of sin, the determining principle which runs through 
it in all its forms, is selfishness.” 

2 « There is nothing in itself evil. All things that are, 
are God’s creation and good. Evil is simply the disorder 
introduced into things by the perversity of creatures abus- 
ing their free-will, and asserting—what is the essence of 
all sin—independence of God.” Gore’s Hints for the Study 
of Theology, p. 5. 


Cx. X.] THE TENTH ARTICLE. 249 


then, fell through yielding to the deceptive voice of an 
external Tempter, and a desire to please themselves 
rather than in faith and trust to obey the Divine will’ 
Their fall was the fall of us all. By one man’s dis- 
obedience the many were made sinners® (Rom. ν. 19), and 
ever since every human being, but One*, has been 
conceived and born in sin, and has come into the world 
with a nature more or less depraved and vitiated. No 
man starts completely afresh in the race of life. He 
inherits sinful tendencies, which though he did not 
originate, those who went before him did, if not 
originate, at least let loose from restraint, and so make 
sinful. Sin is in the race as well as in the individual®. 
Each soul has its own peculiar weakness, but all are 
weak, and not weak only but affected by a profound 
internal derangement. Man recognises that he is not 
his true self. The literature of all nations® attests his 


1 In contrast with the self-will of the first Adam the 
second Adam distinctly says, I came not to do mine own will 
but the will of Him that sent Me (John ii. 38), and His 
whole life was a life of infinite self-surrender and self-sacri- 
fice. See above, p. 111. 

3 Διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστά- 
θησαν οἱ πολλοί. ‘‘ There had been in the case of Adam ἀκοή, 
hearing; a positive prohibition had sounded in his ears. 
But this prohibition had been for him as it were null and 
non-existent, rapaxoy.” Godet, in loc. 

3 On Christ alone without sin see the remarkable Paper 
of Professor Mozley. Lectures and other Theological Papers. 

* On the Unity of the Human race, see Hardwick's 
Christ and other Masters, pp. 34—48. 

5 The race of man being bound together in organic 
unity, and connection of generations, sin taints the stock, 
and introduces into the human development a moral dis- 
order. This order unfits men to dwell with God in the 
unity of perfect agreement, and makes them “children of 
wrath,” i.e. beings whose polluted nature cannot bear the 

‘holiness of God. Gore's Hints, p. 5. 
ο ὁ &The most ancient philosophy is the Indian phi- 


250 THE TENTH ARTICLE. [Pr. IT. 


consciousness of some hidden source of disorder, and 
its theme is again and again the sorrow of earthly 
existence*, Poetry, alike ancient and modern, is per- 
vaded by a deep undertone of sadness?, and the drama 
does not exist of which an absolutely guiltless man is 


losophy of the Vedas. Their theme is the fact of evil. The 
most widely spread religion is that of Buddha. Its origin 
is the sorrow of earthly existence. The latest philosophy 
of our age is that of Schopenhauer, the solitary philosopher 
of Frankfort. The theme of his philosophy is the sorrow 
of life.” Luthardt’s Saving Truths of Christianity, pp. 
40, 41. 

1 One of the wisest of the Greeks compared his soul to 
a chariot drawn by two horses one white and one black, 
Plato, Phedrus, 246. Another spoke of feeling as though 
two souls were lodged within him. Xen. Cyrop. vi. 1. 41; 
Seneca, Epp. 111. Again we have the similes of (i) ‘the two 
roads,” the one rugged and hard leading to Virtue, the 
other smooth and easy leading to Vice. Hesiod, Works and 
Days, 289-—292, Xen. Mem. τι. 1, 21; Persius, Sat. iii. 56; 
v. 34; (ii) ‘‘the harp struck wrongly,” Plat. Gorg. 482 c. 
We have also in Classical Authors sin represented now (a) 
as spiritual bondage, Plat. Rep. ix. 579p; Xen. Mem. iv. 
5; now (8) as the transgression of limits prescribed by 
virtue, Plat. Rep. 486 p; Phileb. 32 c; now (γ) as inflict- 
ing grievous wounds upon the soul, Plat. Gorg. 524 5; Rep. 
ix. 579 ©; Tac. Ann. vi. 6; now (δ) as entailing terrible con- 
sequences in the world to come. See Ackerman’s Christian — 
Element in Plato, p. 59. 

2 «<The saying which Herodotus adduces, vii. 46, that 
no man ever existed, who has not more than once wished 
not to survive the following day, has never yet been re- 
futed.” Luthardt, Saving Truths, p. 291. 

3 “ Poetry is the mirror of life. Well, suppose all the 
sorrow were taken away from poetry, what would remain? 
All true poetry is sad, for life is sad.” Luthardt’s Saving 
Truths, Ὁ. 43. ‘The sweetest and truest music upon earth 
is always in the minor key.” Greg’s Enigmas of Life, p. 
192. Compare Shelley 

‘‘H’en our sincerest laughter 
With some pain is fraught, 
Our sweetest songs are those which tell of saddest thought.” 


Cx.X.) ΟΤΉΕΒ TENTH ARTICLE. 251 


the hero'. Many voices quite independently of reve- 
lation? testify that a deep discord runs through man’s 


1+«*When the great dramatists, whether heathen or 
Christian, place before us a picture of human destiny, it is 
ever guilt which ties the knots. A guiltless hero would be 
no hero for a drama.”—Luthardt, Saving Truths, p. 63. 
2 Thus Sophocles affirms that “it is common to all 
men to err,” 
᾿Ανθρώποισι yap 
Τοῖς πᾶσι λοιπόν ἐστι τοὐξαμαρτάνειν, Antig. 1024. 
Simonides writes that ‘for a man to be good is impos- 
sible and surpasses human nature,” 
. ἄνδρα δ᾽ οὐκ 
Ἔστιν μὴ οὐ κακὸν ἔμμεναι. Fragm. exxxix. 16. 
Horace says that ‘‘no one is born without vices,” 
‘*Nam vitiis nemo sine nascitur.” Sat, τ. ili. 68. 


Ovid, almost in the words of S. Paul, confesses that “he 
sees and approves the good, and yet ever follows what is 
evil,” 

: ‘* Video meliora proboque 
Deteriora sequor.” Metam. vii. 18. 


Lucretius paints in vivid colours the terrible penalties, 
which the consciousness of crime inflicts on the guilty, and 
describes ‘‘the guilty mind with anticipating terror apply- 
ing the goad, and scorching with its blows,” 


* At mens sibi conscia factis 
Premetuens adhibet stimulos terretque flagellis. 
iii. 10, 12; v. 1154, 
Juvenal describes the silent witness against himself, 
‘vhich each man bears about with him day and night, 
‘*Nocte dieque suum gestare in pectore testem.” 
Sat. xiii. 198, and comp. lines 208—210. 
‘*Has patitur peenas peccandi sola voluntas, 
Nam scelus intra se tacitum qui cogitat ullum, 
Facti crimen habet.” 
With these lines compare Byron, Childe Harold, iv. 126, 
“ΟἿΣ life is a false nature—’tis not in 
The harmony of things,—this hard decree, 
This wneradicable taint of sin.” 


252 THE TENTH ARTICLE. [Pr. ] 


whole being, a discord between the judgment and the 
will, between the will and the power to act. . 


5. The ultimate Results of Sin. The present and 
visible results of sin are terrible enough. But though 
man’s breaches of the Divine Law are often registered 
in the body, the most fearful results are invisible. 
They affect his moral and spiritual being. Disastrous, — 
however, as are the visible results of sin, the human 
conscience has ever anticipated that the ultimate and 
invisible consequences! may be still more disastrous. 
Experience, indeed, can tell us little upon this point, 
but Revelation only conspires with the universal con- 
science of mankind, when it utters as to these 
consequences words of most solemn import. When 
the Materialist tells us that “Nature knows no 
forgiveness?,” and that “extirpation,” and “natural 


and Shelley, Queen Mab, iii. 17. 


**The Universe 
In Nature’s silent eloquence declares 
That all fulfil the works of love and joy, 
All but the outeast man.” 


See these last passages quoted in Professor Mozley’s 
Paper on Original sin asserted by Philosophers and Poets. 
Essays and Papers, pp. 148—162. 

1 «*The effects of vice in the present world are often 
extreme misery, irretrievable ruin, and even death; and 
upon putting this together it will appear that no one can 
say in what degree fatal the unprevented consequences 
of vice might be, according to the general rule of the 
Divine government; so it is by no means intuitively certain 
how far the consequences could possibly in the nature of 
the thing be prevented, consistently with the external rule 
of right, or with what is a fact, the moral constitution of 
nature.” Butler’s Analogy, Pt. τι. Ch. τ. 

2 « A flaw in the metal of our machinery, for which no 
one seems responsible, will in a moment convert the sea 
from a high road into a grave; the sleep of a tired official, 


Cu. X.] THE TENTH ARTICLE, 253 


elimination” are the final results of evil and depraved 
habits, his words do not differ much from those of 8. 
Paul, when he affirms that the wages of sin ts death! 
(Rom. vi. 23). 


6. The Insufficiency of mere Regret. But though 
experience cannot tell us much of the ultimate con- 
sequences of sin, it can testify to the insufficiency of 
mere sorrow and regret to arrest even its visible 
consequences. The most agonised expressions of re- 
morse will not restore the estate which extravagance 
has squandered. All the tears a man shall shed will not 
reverse the results of thoughtless folly or misspent 
time. All the regret a man may express will not bring 
back the lost opportunity. All the utterances of self- 
accusation, which his lips can frame, will not cancel the 
results of a man’s early excesses. “To reason,” it has 
been said, “if we are honest with ourselves, the great 
mystery is not punishment, but forgiveness?.” 


too long at his post, will condemn a hundred helpless 
travellers to tortures or to death. The selfishness of a 
single statesman may plunge nations into war, and an 
᾿ epigram before now has lighted the fires of revolution. 
Everywhere the same stern law operates and infinitesimal 
transgressions produce infinite results.” Mllingworth’s 
Sermons, p. 51. 

1 πὰ yap ὀψώνια τῆς ἁμαρτίας θάνατος. From dyov=fish 
(Num. xi. 22, uxx.) or meat (Tobit vii. 9) comes ὀψώνιον 
=provisions given in remuneration for services, either 
generally (see 2 Cor. xi. 8), or (ii) specially, as military pay 
(Luke ii. 14; 1 Cor. ix. 7). Sin, the Apostle intimates, 
gives wages; the ruin which follows it is fairly earned. But 
the Christian’s reward is a free gift. The genitive here is 
the genitive of the subject = ‘‘ the wages paid by sin.” Sin 
is personified as man’s natural master, and he is repre- 
sented as paying his subjects with death. ‘‘ Hell is always 
eorned; heaven never.” Godet, Comm. on Rom. vi. 23. 

2 Westcott’s Historic Faith, p. 132. 


254 THE TENTH ARTICLE. [Pr. IL 


7. The Hope of Forgiveness. But man has ever 
hoped for forgiveness. He has never sat down content 
with a religion of despair. He has ever persisted in 
hoping even against hope. Pleas for forgiveness, peti- 
tions for restoration to the Divine favour, prayers for the 
removal of the burden upon the conscience, have ever 
formed the largest portion of the deepest longings of 
the heart, and have found expression in the language of 
all religions. To this craving the Christian Religion 
responds. It does not mock man by telling him that 
his sense of sin, of shortcoming, of internal disharmony, 
is a phantom of his brain, a creation of his fancy1. The 
worst he ever anticipated respecting sin, that Revelation 
confirms’, But while it does this and emphasizes the 
fact that repentance alone and by itself cannot arrest the 
consequences of sin, it affirms distinctly that God has 
done that for man, which he could not do for himself, and 
has rendered possible the forgiveness of sins, and man’s 
restoration to the Divine favour. The wages of sin is 
death, but the gift of God is eternal life through Jesus 
Christ our Lord (Rom. vi. 23) 8, 


8. The Forgiveness of sins a free gift. For of 
His “tender love towards mankind#,” God the Father 


1 « Revelation,” in the words of Bishop Butler, ‘‘confirms 
every doubting fear which could enter into the heart of 
man concerning the future consequences of wickedness.” 
Analogy, Pt. 11. Ch. 5. 

2 See Pascal’s Grandeur et Misére de ’ Homme, p. 136 &e., 
where he dwells on the fact that the Christian system alone 
is in possession of the true cure for human misery. 

3 The wages which sin exacts by an inevitable law are 
contrasted with the free, undeserved, merciful gift of God, — 
even eternal life. Comp. Rom. v. 15 οὐχ ws τὸ παράπτωμα, 
οὕτω καὶ τὸ χάρισμα, and v. 16, τὸ δὲ χάρισμα ἐκ πολλῶν 
παραπτωμάτων εἰς δικαίωμα. 


4 See Collect for the Sunday before Kaster. 


Cx. X.] THE TENTH ARTICLE. 255 


pitying man in the midst of his ruin willed that the 
Eternal Son should accomplish for him what he could 
not accomplish himself. And the Eternal Son, in in- 
effable union with the will of the Father, rejoiced to 
devote Himself to the work of man’s redemption! 
Taking our nature into indissoluble union with His 
Divine Nature, and by His Incarnation making our 
flesh His own flesh?, He offered up for us and as our 
Head His spotless life of obedience to His Father's 
will, and bore our sins in His own Body on the tree 
(1 Pet. i. 24), and thus purchased for us, as a free gift, 
the forgiveness of our sins (1 John ii. 1,2). Taking 
upon Himself all that was ours including our sins, and 
giving us all that was His, even His perfect righteous- 
ness*, 

(a) He became the propitiation for our sins, 

(8) By that propitiation He rendered our repent- 

ance of the efficacy which if is+, 
(y) He obtained for us the inestimable benefit of 
the remission of our sins. 


9. Our Lord’s claim to forgive sins. That our 


1 «That unsearchable love, which showed itself in our 
original creation, rested not content with a frustrated work, 
but brought Him down again from His Father’s bosom to 
do His will, and repair the evil which sin had caused.” 
Newman’s Parochial Sermons, ii. p. 30. 

3 Hooker, Eccl. Pol. v. 51, 3. 

3 «As all the ruin of human life was wrought by false 
independence, by disobeditnce, so the Atonement of 
humanity in the Person of the Second Adam, is nothing less 
than the homage of perfect obedience without limit and 
without self- -sparing, obedience under conditions of growing 
experience in a world of rebellion, obedience unto ‘death, 
even the death of the Cross.” Gore’s Sermon at Cambridge, 
Lent, 1889. 

...* See Butler’s Analogy, Pt. ii. Ch. 5. 


256 


VJ 
THE TENTH ARTICLE. [Pr. IL. 


Lord proclaimed the possibility of the forgiveness of 
sins and His own right to bestow it is clear from His 
own words on several occasions : Thus :— 


(a) 


(8) 


(y) 


(δ) 


(ε) 


10. 


When the friends of a miserable paralytic 
lowered him through a roof of a house into 
His presence He startled all present by saying, 
Son be of good cheer, thy sins are forgiven thee! 
(Matt. ix. 2) ; 
When a woman, who was a sinner, in her 
sorrow and shame crept to His feet as He sat 
at meat in a Pharisee’s house, and washed them 
with her tears and wiped them with her hair, 
He said to her before them all, Thy sins are 
forgiven...go in peace (Luke vii. 48, 50); 
When He instituted the Holy Eucharist He 
said, as He took the Cup, This is My Blood of 
the Covenant, which is shed for many unto re- 
mission of sis (Matt. xxvi. 28) ; 
After the Resurrection He told the two whol 
accompanied Him to Emmaus, that it behoved 
the Christ to suffer, and to rise again from the 
dead the third day, and that repentance and 
remission of sins shall be preached in His Ni ame 
(Luke xxiv. 46, 47). 
Again on the same Evening, when He met the 
Apostles in the Upper Room, and bestowed 
upon them His first Easter gift, He said, 
Whosesoever sins ye remit, they are remitted unto 
them; whosesoever sins ye retain, they are retained 
(John xx. 23). 


Our true Wisdom. Thus did He distinctly 


1 Θάρσει, τέκνον, ἀφέωνταί gov αἱ ἁμαρτίαι. They are for 
given, or rather have been forgiven. The act is continuous. 


Be. X.] THE TENTH ARTICLE, 257 


claim to exercise the incommunicable power of for- 
giving sins. How His life of spotless obedience and 
His precious death had this precise efficacy, we who 
now see in a@ mirror, darkly (1 Cor. xiii. 12), cannot 
expect fully to understand. Instead of disputing and 
discussing it is our wisdom thankfully to receive so 
great a benefit in humble trust. A far more practical 
and more important enquiry is what are the means 
whereby and the conditions on which so inestimable 
a boon is offered to us? 


ll. One Baptism for the remission of Sins. 
Now the order of the Article, and the place which it 
occupies next to that on the Church, reminds us at 
once of the connection between the forgiveness? of sins, 


1 Pearson, On the Creed, p. 647. ‘The Nicene Creed 
explicitly in the words of scripture, connects the Forgiveness 
of sins with Baptism. The Apostles’ Creed does so by 
implication, when it names the forgiveness of sins as the 
first consequence of membership in the Holy Catholic 
Church.” Mason’s Faith of the Gospel, p. 288. The Nicene 
Symbol says ‘‘ one Baptism for the remission of sins”’ because 
**hoc mysterium semel acceptum iterum non repetitur.”’ 
Symbolum Grecum et Russicum, Questio cii, Schaff’s 
Creeds, p. 376. 

__ 5 Two Greek words are used in the New Testament to 

express the idea of forgiveness, ἄφεσις and mdpecis. (i) 
ἤλφεσις, from agiévac=to send away, to set free, to dismiss, 
comp. 1 Cor. vii. 11, ἄνδρα γυναῖκα μὴ ἀφιέναι, denotes (a) 
discharge or setting free, (Ὁ) remission of a debt, In the 
LXX it has reference mostly to the year of jubilee, the ἔτος 
or ἐνιαυτὸς τῆς ἀφέσεως, Lev. xxv. 10, 31; xxvii. 17; Deut. 
xy.1,2. In this year all debts were forgiven, and this may 
havesuggested the higher use of the word. Οὕτω τὸ πρόσταγμα 
τῆς ἀφέσεως " we read in the LXX, ἀφήσεις πᾶν χρέος ἴδιον, ὃ 
ὀφείλει σοι ὁ πλησίον, καὶ τὸν ἀδελφόν σου οὐκ ἀπαιτήσεις. 
Deut. xv. 2. Comp. Matt. xviii. 27, τὸ δάνειον ἀφῆκεν αὐτῷ 
and verse 32, πᾶσαν τὴν ὀφειλὴν ἐκείνην ἀφῆκά σοι. ** This 
remission or release of debts hath a great affinity with 
remission of sins ; for Christ Himself hath conjoined these 


M. C. 17 


258 THE TENTH ARTICLE. [Pr. II. 


and the Sacrament of our incorporation into the Church, 
that is Holy Baptism. Repent, said 8. Peter to his 
hearers on the day of Pentecost, and be baptized every 
one of you in the Name of Jesus Christ, unto the remission 
of your sins (Acts 11, 38). Arise and be baptized, said 
Ananias to Saul at Damascus, and wash away thy sins, 
calling on the name of the Lord (Acts xxii. 16). And 
he, who was thus baptized, and became afterwards 
Paul the Apostle, has taught us that Christ doth 
sanctify and cleanse the Church by the washing of water 
(Eph. v. 26). In Baptism, then, being made one with 
Christ, and sharing the virtue of His Life, we become 
partakers of the following inestimable benefits :— 


(a) The guilt of original sin is cancelled ; 

(8) The remission of all actual sins duly repented 
of is signed and sealed to us; | 

(y) The promise of the forgiveness of sins com- — 
mitted afterwards is made over to us}, 


two together, and called our sins by the name of debts 
(Matt. vi. 12), and promised remission of sins to us by God, 
upon our remission of debts to man.” Pearson, On the 
Creed, p. 640. The word does not occur in the writings of 
S. John, but is found in 5. Luke and the Acts more 
frequently than in all the Books of the New Testament put 
together. (ii) Πάρεσις occurs in one place only, Rom. iii. 25, 
where S. Paul says that God set forth Jesus Christ to be a 
propitiation through faith, to shew His righteousness, διὰ τὴν 
πάρεσιν τῶν ἁμαρτιῶν because of the passing over (pretermissio) 
of the sins done aforetime. Ildpeccs therefore has a subordi- 
nate meaning as compared with ἄφεσις, and denotes the — 
present or temporary passing by of sin, the suspension of | 
punishment. Comp. Ecclus. xxiii. 2. If repentance follows 
this suspension, then πάρεσις is swallowed up in ἄφεσις, but 
if not, the punishment will in due time descend. See 
Cremer’s Biblio-Theological Lexicon, sub voc.; ‘Trench’s 
New Testament Synonyms, pp. 110—116. 
: 1 See Butler’s Analogy, Pt. ii. Ch. 5: Pearson, On the 

Creed, p. 652. 


Cu. Χ.] THE TENTH ARTICLE. 259 


12 Prayer. Having thus been once for all washed 
in Holy Baptism and made God’s children by adoption 
and grace, we can draw near to God afterwards and 
plead the fulfilment of this promise of the forgiveness 
of our sins. Hence in the Pattern Prayer!, which our 
Lord has given us, He has bidden us pray, Forgive us 


our trespasses as we forgive them that trespass against us 
(Matt. vi. 12), and the mercy of God is unfailing so long 
as we earnestly seek forgiveness. ‘“‘ Once for all, then,” 
to use the words of S. Augustine, ‘“‘we are cleansed by 
Baptism, day by day we are cleansed by prayer *.” 


13. Absolution. Besides being able to draw near 
to God in prayer, we have provided for us by Christ, 
who is Himself the Fountain and Source? of all forgive- 
ness of sin, the absolution of the Church. Whosesoever 
sins ye remit, said He to the Apostles on the evening of 


1 “Christ who hath left us a pattern of prayer, hath 
thereby taught us for ever to implore and beg the forgive- 
mess of our sins; that as we through the frailty of our 
mature are always subject unto sin, so we should always 
exercise the acts of repentance, and for ever seek the favour 
of God.” Pearson, On the Creed, p. 659. 

2 **Semel abluimus Baptismate, quotidie abluimus ora- 
coat 5. Aug. Serm. ad Catech. cap. xv. ‘‘ Remissio 

una est, que semel datur; alia que quotidie 

Remissio peccatorum una est, que semel datur in 

‘sancto Baptismate ; alia, que quamdiu vivimus pie, datur in 
Dominica Oratione.” 5. Aug. de Serm. Dom. lvi. 13. 

3 For it is for Christ’s sake alone that God in His good- 
ness “‘dispenseth with His law, taketh off the guilt, looseth 
the obligation, imputeth not the sin.” Pearson, On the 
Creed, p. 651, for, as Pearson remarks, in forgiving sins God 
‘doth not only and barely release the debt : the Hebrew words, 
corresponding to ἀφιέναι ἁμαρτίας, denote (a) sometimes 
‘ezpiation and reconciliation, as Isai. xxii. 14; (b) sometimes 
elevation or taking away, as Gen. 1. 17; (c) sometimes 
pardon and indulgence, as Num. xiv. 19. 


17—2 


260 _ THE TENTH ARTICLE. [Pr. IL 


the first aster day, they are remitted unto them ; whoseso- 
ever sins ye retain, they are retained? (John xx. 22). The 
promise thus made carries with it of necessity, the 
character of perpetuity, for the Christian Society never 
dies. Hence the Church? provides (i) one general form 
of Absolution and Remission of sins at the daily 
morning and evening Service; (ii) another general form 
at the administration of the Holy Eucharist; (iii) one 
special and individual form in the office for the Visita- 
tion of the Sick. Thus by the mouth of her ministers* 
she applies to all that which Christ has gained by his 
perfect sacrifice on the Altar of His Cross. 


14. The Holy Eucharist. Moreover at the cele- 
bration of the Holy Eucharist we receive the continual 
benefit of the application to ourselves of our Lord’s 
meritorious Cross and Passion. (i) In the Comfortable 


1 To remit, whence remission, from re=back, and 
mittere=to send,=(1) to send back, as ‘‘ The prisoner was 
remitted to the guard,” Dryden : (2) to give up, surrender, 
as “Τὴ grievous and inhuman crimes, offenders should be 
remitted to their prince,’’ Hayward: (3) to slacken, relax, as 
** So willingly doth God remit his ire,” Milton: (4) to forgive, 
pardon. Remit is less extensively and idiomatically used 
than forgive; e.g. we cannot say ‘‘ I remit you,” as we can 
say, “1 forgive you.’ 

2. ἐς The use of the perfect in these two words, ἀφέων 
and κεκράτηνται, expresses the absolute efficacy of the power. 
No interval separates the act from the issue.” Westcott, in 
loc. ἱ 
3 ἐς The great mystery of the world, absolutely insoluble 
by thought, is that of sin; the mission of Christ was 
to bring salvation from sin, and the work of His Church is 
to apply to all that which He has gained.” Westcott —_ 
Godet, on John xx, 23. 

4 “The Church of God, in which remission of sins is 
preached, doth not only promise it at first by the laver 
regeneration but afterwards also upon the virtue of repen- 
tance.” Pearson, On the Creed, p. 650. : 


Cu. X.] THE TENTH ARTICLE. 261 


Words we are reminded of God’s willingness to forgive}, 
and are assured that, of any man sin, we have an Advo- 
cate with the Father, Jesus Christ the righteous, and that 
fe is the Propitiation for our sins (1 John 11. 1). (11) 
In the Prayer of Humble Access we pray God to grant 
us “so to eat the flesh of His dear Son Jesus Christ, 
and to drink His Blood, that our sinful bodies may be 
made clean by His Body, and our souls washed through 
His most precious Blood.” (iii) In the Prayer of Oblation 
we beseech Him that by the merits and death of His Son 
Jesus Christ and through faith in His Blood, we and 
all his whole Church may obtain remission of our sins, 
and all other benefits of His Passion. (iv) At the mo- 
ment of reception we are reminded in the most solemn 
manner that the Body of our Lord Jesus Christ was 
given and His Blood shed for each of us individually, 
that we might be preserved unto everlasting. 


15. Conditions. The conditions on which we re- 
ceive these inestimable benefits are threefold; (1) 
Repentance, (2) Faith, (3) Readiness to forgive. 


1 We have seen above the two Greek words used for 
forgiveness. The English words have also an expressiveness 
of their own. Thus as regards (1) forgive (A. 8. forgifan, 
Dutch vergeven) the for is intensive, and (a) the first mean- 
ing of the word is to give completely, to give up freely. Comp. 
A.§8. Primer, “‘ pet he forgiefp rice bem pe he wile” =that 
he bestows a kingdom on whom he will; ‘‘and min 
ondgiet me wearp forgiefen””=and my understanding was 
given back to me; (8) then it came to mean to let off 
what was due to one, e.g. a fine for some offence com- 
mitted. Thus I forgive you=‘‘I let you off the penalty 
for what you have done,” “1 forego” (or forgo, A. S. forgan 
=to pass over) ‘‘the fine due for the injury.’ Then (ii) 
with respect to pardon. This verb (fr. par =for and don =give, 
Low Latin per-donare)=(a) to remit a debt, to refrain 
from exacting a penalty, as ‘‘I pardon thee thy life before 
thouask it,” Shakespeare ; (8) to suffer to pass without punish- 
ment, as, ‘‘I pray thee pardon my sin,” 1 Sam. xy. 25. 


262 THE TENTH ARTICLE. [Pr. Il. 


(a) Repentance. Without repentance}, including © 
therein contrition, confession, and satisfaction, 
we cannot be truly seeking the forgiveness of 
our sins, and God pardoneth and absolveth 
those only who truly “repent” and “turn to 
Him.” . 

(8) Faith. For we cannot expect to receive the 
gift of forgiveness unless we believe the promise ; 
and unbelief now, as during our Lord’s life on 
earth?, may withhold the realisation of His 
miracles of grace. But wherever there is faith, 
there exists the first movement of the will — 
towards God as a loving Father, and He deals 
with the sinner by a Divine anticipation not as 
he is, but as he is on his way to become. His 
faith is reckoned to him for righteousness? (Rom. 
iv..3). 

(y) Readiness to forgive. For our Lord teaches us 
to ask for the forgiveness of our sins with as 
little doubt as for our daily bread. But he adds — 
one condition, Forgive us our trespasses, He 


1 Meravaa, repentance, denotes (1) after-knowledge (as 
πρόνοια = fore-knowledge; (2) the change of mind consequent 
on this after-knowledge ; (3) regret for the past arising out 
of this change of mind; (4) an alteration of the mind and 
purpose for the better that begets alike virtuous change in 
the life and practice. It thus includes (a) godly sorrow (2 Cor. 
vil. 8, 9), (8) confession of sin (Ps. xxxii. 5 ; Luke xy. 18), 
(y) full purpose of amendment (2 Pet. ii. 20—22). See 
Trench’s Synonyms, pp. 246—249. 

2 Comp. Matt. xiii. 58 ; Mark vi. 1—7; ix. 23. 

3 Kal ἐλογίσθη αὐτῷ eis δικαιοσύνην. Here the Apostle is 
quoting Gen. xv. 6. LXX. Abraham’s faith was reckoned 
unto him, was counted to him for righteousness. Comp. the 
LXX of 1 Sam. i. 13; Isai, xxix. 17; and Acts xix. 27; 
Gal. ili. 6; James ii, 23. 


Cn. X.] THE TENTH ARTICLE, 263 


teaches us to say, as we forgive! them that trespass 
against us (Matt. vi. 12). This condition He 
solemnly enforced alike in the Parable of “the 
Unmerciful Servant” (Matt. xviii. 21—34) and 
« in the Sermon on the Mount, saying, Jf ye 
forgive men their trespasses, your Heavenly 
Father will also forgive you; but if ye forgive 
not men their trespasses, neither will your Father 
forgive your trespasses (Matt. vi. 14, 15). 


1 Or rather have forgiven, ἀφήκαμεν. The forgiveness is 
regarded as completed before we approach the Throne of 
Grace. ‘“Sponsionem facimus cum Deo, pactum et placitum. 
Hoc tibidicit Dominus Deus tuus. Dimitte et dimitto. Non 
dimisisti. Tu contra te tenes, non ego.” S. Aug. De Serm. 
Dom. lvi. 18. 


-- 


CHAPTER ΧΙ. 
THE ELEVENTH ARTICLE. 


ApostLEs’ CREED, NicENE CREED. 


Carnis Resurrectionem. Προσδοκῷῶμεν ἀνάστασιν νεκ- 
[ | ρών. : 


ATHANASIAN CREED. 


Ad cujus adventum omnes homines resurgere habent 
cum corporibus suis, et reddituri sunt de factis propriis ratio- 
nem. 


1. The Eleventh Article occurs rather as an 
addition! to the Seventh Article than in an independent 
form in one of the Creeds of S. Irenzeus and in two of 
Tertullian’s. From that date it is to be found in every — 
Creed which may be regarded as complete. Of the 
Eastern Creeds the earlier forms have Σαρκὸς ἀνάστασιν, 
the resurrection of the Flesh. That of Constantinople has 
᾿Ανάστασιν νεκρῶν, the Resurrection of the dead*. In the 


1 Heurtley, Harm. Symb. p. 147. 

2 The expression εἰς σαρκὸς ἀνάστασιν occurs in the Creed — 
of Arius and Euzoius and in that of Jerusalem, a.p. 373. 
In the Creed of Epiphanius, 4.p. 373, we first trace the 
change to προσδοκῶμεν ἀνάστασιν νεκρῷν, which is retained 
in the Constantinopolitan Symbol, a.p. 381. The verb 
προσδοκάω occurs in Matt. xi. 3, where the Baptist sends the 
message to our Lord, Σὺ εἶ ὁ ἐρχόμενος ; ἢ ἕτερον προσδο- 
κῶμεν ; and in Matt. xxiv. 50, where we are told of the lord 
of the unwatchful servant coming on a day 7 οὐ προσδοκᾷ; 
in Luke i. 21, we read that Zacharias was in the Holy 


Ou. ΧΙ] THE ELEVENTH ARTICLE. 265 


Western Creeds the form “ Carnis Resurrectionem,” the 
resurrection of the flesh, uniformly occurred till the 
Aquileian Formula came into use. Then for the first 
time we have the expression “ Hujus! carnis Resurrec- 
tionem,” the resurrection of this Flesh. Inthe Athanasian 
Formula the Clause is more fully expressed, and we 
affirm that at our Lord’s second Coming all men have 
to rise with their bodies, and will give an account for 
their own? works. The English Creed as set forth in 
“The Necessary Doctrine and Erudition for any Christian 
Man,” in the year A.D, 1543, exchanged “the resur- 
rection of the jlesh®” for “the resurrection of the body.” 
Since then, the latter has prevailed in our Declarative 
formula. In the Interrogative Creed used at Baptism, 


Place of the Temple, while the people ἦν προσδοκῶν, were 
looking earnestly for his return. The passage which 
approaches nearest to the usage in the Creed occurs in 
2 Pet. iii. 13, where the Apostle speaks of our looking for 
‘mew heavens and a new earth, προσδοκῶμεν καινοὺς ovpa- 
vous Kal γῆν καινήν. 

1 « Hujus, sine dubio,” remarks Rufinus, “ quam is habet 
qui profitetur, signaculo crucis fronti imposito ; quo sciat 
unusquisque fidelium, carnem suam, si mundam servaverit 
a peccato, futurum esse vas honoris, utile Domino, ad omne 
opus bonum paratum, si vero contaminatam in peccatis, 
futurum esse vas ire ad interitum.”’ Rufinus in Symb. 
Apost. cap. xliii, 

2 The expression “de factis propriis rationem” deserves 

attention. See above p. 53. This in Bishop Hilsey’s Primer 
was translated ‘‘theyr owne proper dedes,” but in 1549 it 
was changed to ‘‘their own works,” a milder term, ἐξ ἰδίων 
ἔργων. See Swainson’s Creeds, pp. 492, 494. 
_ 3% “A word which it was once felt to be a matter of 
principle to hold fast by, as more effectually guarding the 
truth designed to be set forth than the other. For there 
were those, who, while they denied ‘the resurrection of the 
Jlesh,’ endeavoured to screen themselves from censure by 
ostentatiously professing that they believed ‘resurrectionem 
corporis.” Heurtley, Harm. Symb. p. 148. 


266 THE ELEVENTH ARTICLE. [Pr. 11. 


and at the Visitation of the Sick, we still keep the 
ancient word. 


2. The Immortality of the Soul. Heathenism, 
in spite of its manifold corruptions, had preserved the 
tradition of the immortality! of the soul, and considered 
its pure etherial substance to carry within itself an 
argument for its indestructibility 2, and spoke of its “pass- 


1 The arrow-heads and earthen vessels laid by the side 
of the dead Indian; the silver obolus put in the mouth of 
the dead Greek to pay Charon’s passage-money ; the fur- 
nishing of the Egyptian corpse with the Book of the Dead, 
the papyrus-roll containing the prayer he is to offer and 
the chart of his journey through the unseen world, testify 
to the popular belief that all is not over with the soul at. 
death. According to the doctrine of the ancient Persians 
the good and evil spirits contend together for three days 
for the souls of the departed; the souls of the righteous 
pass safely across the high and narrow bridge over the 
terrible abyss leading from this world of troubles into the 
happy abode of Ormazd and the Amschaspandas, the good 
spirits, while the souls of the wicked fall into the place of 
punishment. The hope of Valhalla gave to the Cimbri 
and Teutons the death-defying courage, with which they 
encountered the Romans. Amongst the Romans them- 
selves the belief in immortality did not suffer diminution 
till the time of Caesar and Cicero, and the latter distinctly 
says, ‘‘Neque enim assentior iis, qui hee ΠΌΡΟΥ disserere 
cceperunt, cum corporibus simul animos interire, atque 
omnia morte deleri,” De Amicitia, cap. iv., and again, “ Ut 
deos ex natura opinamur...sic permanere animos arbitramur 
consensu omnium gentium.” Tusc. Disp. i. 6. 

2 «The doctrine of the Future State or the immortality 
of the soul was worked up in three principal forms in 
Paganism, which we may call respectively the Future State 
of the Poets, the doctrine of the Mysteries, and the doctrine 
of Philosophy...As a popular doctrine, derived from legend, 
it represented the future life as an ambiguous and a half- 
existence, oppressing the departed with the sense of an 
utter deficiency in their state of being,—being indeed more 
dead than alive,—wandering as they did to and fro as un- 
substantial shadows and ghosts in the subterranean realms. 


: 
: 
' 
/ 
| 


Cx. ΧΙ] THE ELEVENTH ARTICLE. 267 


ing a tearless eternity amidst the islands of the blest’.” 
But there was great uncertainty? and it was reserved 
for the Christian Church to proclaim the resurrection of 
the body. When indeed, S. Paul taught this doctrine 
at Athens, some, we read, mocked (Acts xvii. 32), as 
though it was a thing quite impossible. Now if it is 
impossible, it must be so either with reference to the 
Agent or to man who is to be the subject of 108, Either 
it must be a work of so much difficulty that there neither 
is nor can be an Agent of wisdom, power, and ability 
sufficient to effect it, or else we must believe that the 
body at death is so completely dissolved, that it is 
absolutely incapable of restoration to a new life’. 


3. A Resurrection of the Body not impossible. 
Now 
(a) It is not impossible with respect to the Agent, 
Who is not a man or an Angel, but God 
Himself, seeing that 
(1) There is no limitation to His knowledge, 
which extends to every part of creation, 


As a doctrine taught more formally in the institutions of 
Paganism, it contracted the gross corruption of Metem- 
psychosis. As a doctrine of philosophy, it deprived the 
future life of all personality, and represented it as a mere 
absorption of a particular soul in the universal soul.” 
— Mozley, Lectures and other Theological Papers, 
Ρ. 37. 

1 See Bp Forbes On the Nicene Creed, p. 306. 

2 “Tf,” says Tacitus, ‘‘there is a place for the spirits of 
the pious; if, as the wise suppose, great souls do not 
become extinct with their bodies”—In that if, remarks 
Ublhorn, “lies the whole torturing uncertainty of heathen- 
ism.” On the arguments for and against immortality see 
Wordsworth’s Poem On the Intimations of Immortality, 
Tennyson’s Two Voices, and In Memoriam. 

_ 8 See Pearson On the Creed, p. 658. 

* Pearson Of the Creed, p. 656. 


268 THE ELEVENTH ARTICLE. [Pr. 10 


and numbers the very hairs of our head, and 
without Whom not a sparrow falleth to the 
ground* (Matt. x. 29, 30) ; 
(2) There is no limitation to His power, for He 
is as much Omnipotent as He is Omniscient. 
All power is His, and none can stay His 
Hand, or say unto Him, What doest Thou ? 
(Job xlii. 2; Dan. iv. 35)”. 
(8) Again, it is not impossible in respect to man, 
who is to be the subject of it, seeing that 


(1) There is no greater impossibility involved 
in the restoration to existence, of that 
which has once ceased to exist, than in the | 
commencement of the existence of that 
which never existed before? ; 

-(2) The same Power‘, which we know has 


1 «Kvery particle of our bodies, every dust and atom 
which belongeth to us, is known to Him that made us. 
The generation of our flesh is clearly seen by the Father of 
Spirits (Heb. xii. 9), the augmentation of the same is 
known to Him, in Whom we live, move, and have our being 
(Acts xvii. 28); the dissolution of our tabernacles is per- 
ceived by that God by whom the very hairs of our head are 
all numbered, and without whom one sparrow shall not fall 
to the ground” (Matt. x. 29, 30). Pearson On the Creed, — 
p. 657. 

2 See above, p. 68. 

3 “Difficilius est id, quod non sit, incipere, quam id 
quod fuerit, iterare.”’ Minucius Felix, In Octav. chap. 
xliii. 

4 “Absit ut ad resuscitanda corpora viteque reddenda 
non possit omnipotentia Creatoris omnia revocare, que 
vel bestizw, vel ignis absumpsit, vel in pulverem cineremve 
collapsum, vel in humorem solutum, vel in auras est exha- 
latum. Absit ut ullus sinus secretumque nature ita re- 
cipiat aliquid substractum sensibus nostris, ut omnium 
Creatoris aut lateat cognitionem, aut effugiat potesta- 
tem.”’ §. Aug. de Civit. Dei, xxii, 20. 


Cn, XI.] THE ELEVENTH ARTICLE. 269 


effected the latter work, can effect and 
is equally competent to effect the former, 
and if it be not easier, it is certainly as easy, 
to make that to be again which once hath 
been, as to make that to be, which before 
was not}, 


4. A Resurrection of the Body highly probable. 
But not only is the Resurrection of the body possible 
in itself, so that no man can with any reason absolutely 
deny it, but it is on many general considerations? highly 
probable. For 


(1) If we consider the perpetuity and immortality 
of the souls of men’, to which the bodily organi- 
zation was once attached, it is impossible to 
believe that nothing more is reserved for them 
and for their corporeal tabernacles, than for 
the fowls of the air and the beasts of the field, 
and the plants of the earth, many of which 
outlive by many years the human being ; 

(2) If we look upon ourselves as men, gifted with 
the power of will, and therefore capable of doing 
good or evil, we must be conscious that we are 
liable to adequate? retribution for the deeds 


1 «Cur non possis rursus esse de nihilo, ejusdem ipsius 
Auctoris voluntate, qui te voluit esse de nihilo? Quid novi 
tibi eveniet? Qui non eras, factus es; cum iterum non 
eris, fies. Redde, si potes, rationem qua factus es, et tunc 
require qua fies.” Tertullian, Apol. ch, xlviii.; De Resur. 
Carnis, chap. xi. 

2 Pearson On the Creed, p. 661. 

3 «The souls of men as they are immaterial, so they are 
immortal; and being once created by the Father of spirits, 
they receive a subsistence for eternity.” Pearson On the 
Creed, p. 660 ; and Butler’s Dissertation on Personal Iden- 
ti 


ty. 
4 In the Phedo Plato remarks that the wicked would be 


270 THE ELEVENTH ARTICLE. [Pr. II. 


done in the body. But during the present life 
we see no such adequate retribution meted out 
to mankind}. 

(3) If we regard the world of nature, we notice that 
perpetual destruction and renovation are going 
on”, and we ourselves maintain our present life 
by a series of resurrections*, And can we think 
that man, the lord of all these things, which thus 
die and revive for him, shall be so liable to the 


too well off if their evil deeds came to an end with death. 
Comp. also the Republic, Lib. x. ‘It is a most striking fact 
that the two founders of religions, who have been most 
full of pity for men, our Lord and Gotama the Buddha, 
have represented in the most over-powering language the 
consequences in another world of moral evil in this.” 
See Lilly’s Ancient Religion and Modern Thought, p. 265. 

1 «From age to age a Tiberius wears the purple, while 
the pride and flower of human virtue is being crucified 
between two thieves. In endeavouring to counterbalance 
the force of this perpetual and universal fact, the formule 
of an abstract logic are powerless ; and the secret thoughts, 
and the accustomed sayings, and the irrepressible emotions 
of men, mount with the strong certainty of a moral intuition 
towards an eternal world.” Liddon’s University Sermons, 
1 CLT. 

2 «Omnia pereundo servantur, omnia de interitu refor- 
mantur. Tu homo, tantum nomen, si intelligas te, valdé 
titulo Pythiw discens, dominus omnium morientium et 
resurgentium, ad hoc morieris ut pereas?” Tertull. Apol. 
ch. xlviii. 

3 (1) Day dies into night, and is buried in silence and in 
darkness ; (2) summer dies into winter, and spring leaps 
to life from its icy sepulchre; (3) the corn is cast into the 
earth and buried that being corrupted it may revive and 
multiply ; (4) the caterpillar passes into the butterfly after 
its seeming dead existence in the chrysalis. ‘Lux quotidie 
interfecta resplendet, et tenebrz pari vice decedendo succe- 
dunt: sidera defuncta reviviscunt: tempora ubi finiuntur 
incipiunt: fructus consumuntur et redeunt.” Tertull. 
Apol. cap. 48; see Kingsley’s Westminster Sermons, p. 294. 


Ox. ΧΙ.] THE ELEVENTH ARTICLE. 271 


thraldom of death! as never to be capable of 
living again? 

5. Anticipations of a Resurrection in the Old 
Testament. In the Hebrew Scriptures the intimations 
of a future life are few and obscure!. But we certainly 
find anticipations now and again of a resurrection of 
the body.. Thus in the infancy of the world we have 
the Patriarch Job? declaring?, 

(a) I know that my Redeemer* liveth® 

And that he shall stand up at the last upon the 
earth: 
And after my skin hath been thus destroyed, 


1 “Tf death is only death, life is a cruelty, and hope but 
irony. Life, then, directs us to a life beyond death; for 
this earthly life does not satisfy the cravings of our spirits, 
and, least of all, the cravings of a Christian.” Luthardt, 
Saving Truths, p. 250. 

2 “The Book of Job, whatever date be assigned to 
it, and whether its contents be regarded as history or 
parable, is throughout a very hymn of immortality. If this 
world were all, all was lost for Job; God was a terrible 
enigma; chance was God; Providence was but a name. 
But Job, in the depth of his anguish, ‘knows that his 
Redeemer liveth, and that from his flesh he shall behold 
God.’” Liddon’s University Sermons, First Series, Ὁ. 113. 
In Job we have an instance of “ἃ gleam of a future life,” 
“οὗ truth breaking forth in a sudden inspiration before it 
settles into a doctrine.” Mozley’s Lectures, p. 50. The 
passage from Job is quoted by Clemens Romanus in his 
Epistle to the Corinthians, where he reads καὶ ἀναστήσεις 
τὴν σάρκα μου ταύτην, τὴν ἀναντλήσασαν ταῦτα πάντα. 

® Job xix. 25—27. 

* My Redeemer. Convinced of the adjustment of the 
contradictions of this life after death, Job sees God Him- 


self arising as his Ss , Goel, or Vindicator, and redeeming 


him from the unjust ban pressing heavily upon him. 

5 “His Vindicator is living and not subject to death— 
and the satisfaction which God grants him is, that he will 
behold Him after death—the God who now hides Himself 
from him, and will not suffer him to approach Him,” 
Orelli’s Old Testament Prophecy, p. 185. 


272 THE ELEVENTH ARTICLE. [Pr. II. 


Yet from my flesh shall I see God: 
Whom I shall see for myself, 
And mine eyes shall behold, and not another. 


(8) Again Isaiah says, 
(i) The Lord of hosts will destroy in this mountain 
the face of the covering that is cast over all 


people,. 

And the veil that is spread over all nations. 

He hath swallowed up death for ever ; 

And the Lord God will wipe away haba from of 
all faces?. 


And once more, 

(ii) Thy dead? shall live; my dead bias shall arise. 
Awake and sing, ye that dwell in the dust; 
For thy dew is as the dew of herbs, 
And the earth shall cast forth the donde 


1 On this remarkable Soliloquy see F. W. Robertson’s 
Sermons, Series i. p. 180. 
2 Isaiah xxv. 7, 8. ‘Just as thoroughly as Jehovah 
abolishes the covering of ignorance, does the Lord abolish 
death and all the sorrow condensed and culminating in 
death, everything that finds expression in tears, therefore 

all sorrow and suffering.’”’ Orelli’s Old Testament Prophecy, 
p- 302. 

5. Isaiah xxvi. 19, ‘‘Thy dead” or ‘‘dead ones” are 
God’s dead ones, who sleep in Him, and for this reason may 
be called by the Church “My dead ones.” « They are not 
given over to destruction, for their God is a God of life, ; 
God’s miraculous, life-giving energy is security that His — 
dead ones will rise again.” Orelli, p. 303. 

4 Or ‘‘ the dew of light,” or ‘‘ the dew of the lights.” The 
dew is God’s fertilizing gift from heaven, eliciting the riches 
of the earth...Coming down from the lights of heaven God’s 
energy bedews the earth, so that the earth in consequence 
gives forth the shades, i.e. the souls of the departed which 
it hides. For the expression ‘ Father of lights’ comp. Jas. i. 
17. 

5 Or the Shades, Heb. Rephaim. See Rev. Version, 
Margin. Isaiah xxvi, 19. 


Cu. XI.] THE ELEVENTH ARTICLE. 273 


Again (y) Daniel declares, 

Many of them that sleep in the dust of death 
shall awake, 

Some to everlasting life, and some to everlasting 
contempt’. 

(8) And though the Sadducees in the time of our 
Lord denied a future resurrection, as they did also 
the existence of angels and spirits, yet Martha without 
doubt expressed the hope of her age*, when she said 
respecting her brother Lazarus, 


I know that he shall rise again in the resurrec- 
tion at the last day?. 


6. The Resurrection revealed in the New 
Testament. But what is only a partial anticipation 
in the Old is a full revelation in the New Testament. 
For 

(a) Our Lord Himself expressly, Who abolished 

death and brought life and incorruption* to 


1 Dan. xii. 2. See Pusey’s Daniel the Prophet, p. 492 sq. 
where he refutes the rationalistic theory, that this belief 
came from the Zoroastrians. As already in Isaiah xxvi. 19 
we hear that to a full restoration of the Church the bodily 
resurrection is necessary, so here a twofold resurrection of 
the dead is foretold as the end of the world. Comp. Isai. 
xxiv. 22; xiii. 24. 

2 Comp. 2 Mace. vii. 9, 14, 23, and especially verse 36, 
where the youngest of the Maccabean martyrs says that 
they died ‘‘ under God’s covenant of everlasting life,” of μὲν 
γὰρ viv ἡμέτεροι ἀδελφοὶ βραχὺν ὑπενέγκαντες πόνον, ἀεννάου 
ζωῆς ὑπὸ διαθήκην Θεοῦ πεπτώκασι. Comp. Tac. Hist. v. 5, 
ΗΝ prelio aut suppliciis peremptorum eternos pu- 

3 John xi. 24. 

4 Note it is not immortality but ἀφθαρσία, incorruption, on 
which light was thrown. The possibility of the glorification 
of the body was brought to light by the resurrection of the 
oid of our Lord. Illuminavit vitam et incorruptionem, 


M. C, 18 


274 THE ELEVENTH ARTICLE. [Pr. I. 


light!, asserted the fact of a future resurrec- 
tion :— 


(i) Early in His ministry He declared to the 
Jews that the hour was coming, in the which 
all that were in the tombs should hear the 
voice of the Son of Man®, and should come 
forth; they that had done good, unto the 
resurrection of life; and they that had done 
ul?, unto the resurrection of judgment 
(John v. 28, 29); 

(ii) In reply to the declaration of Martha 
respecting her brother Lazarus quoted 
above He declares, J am* the resurrection 
and the life: he that believeth on Me, though 
he die®, yet shall he live; and whosoever 


1 Karapynoavros μὲν τὸν θάνατον, φωτίσαντος δὲ ξωὴν καὶ 
ἀφθαρσίαν διὰ τοῦ εὐαγγελίου, 2 Tim. i. 10. The verb 
φωτίζειν here does not necessarily imply that the subject, 
on which light was thrown, was wnknown before. He 
brought a clearer light, a light before concealed, to bear 
upon it. Comp. Luke xi. 36; John i. 9; 1 Cor, iv. 5. 
‘¢ The expression is all the more pointed seeing that θάνατος 
is ‘a power of darkness.’” Meyer. 

2 On this passage as an illustration of our Lord’s self- 
assertion see Liddon’s Bampton Lectures, pp. 172, 173. 

3 Or practised ill, Revised Version Margin. Note the 
interchange of words here in the original of τὰ ἀγαθὰ 
ποιήσαντες, and of τὰ φαῦλα πράξαντες, an interchange 
preserved in the Vulgate bona fecerunt...mala egerunt, the 
‘‘doing good” issues in a definite production of good, the 
‘practising evil” in producing that which is trivial, poor, 
worthless. Comp. John iii. 20, 21; Rom. i. 32; vii. 15; xiii. 4. 

4°Eyo εἰμι ἡ ἀνάστασις kal) ζωή. He does not say “1 
promise,” or ‘‘I presume,” or “1 bring,” but ‘I am.” 
“ΒΥ taking humanity into Himself our Lord has revealed 
the permanence of man’s individuality and being.” West- 
cott in loc. Ὶ 

5 ** Qui credit in Me, inquit, etiamsi mortuus fuerit in 
carne, vivet in anima: donec resurgat et caro numquam 


Cu. ΣΙ.] THE ELEVENTH ARTICLE. 275 


liveth and believeth on Me shall never die 
(John xi. 25, 26); 

(iii) During the last week of His life on earth 
when a deputation from the Sadducees ap- 
proached Him om “ the Day of Questions” 
with certain coarse objections against the 
doctrine of the resurrection, He declared 
that they erred, not knowing the Scriptures 
nor the power of God, for a resurrection 
was implied in the very Name!, whereby 
God was pleased to reveal Himself?, when 
He said, 7 am the God of Abraham®, and the 
God of Isaac, and the God of Jacob, God is 


moritura. Et omnis qui vivit in carne et credit in 
Me, etsi morietur ad tempus propter mortem carnis, non 
morietur in eternum Propter vitam spiritus et immortali- 
tatem resurrectionis.” 5. Aug. in loc. 

1 Our Lord restricts Himself in His reply to the Law 
(Exod. iii. 6), which the Sadducees recognised as of supreme 
authority. 

3 Stated in a logical form the argument is: God is 
a God of the living only; but He is the God of Abraham, 
therefore Abraham is living. The same deduction from 
the words in Ezek. vi. 3, 4 is made by the later Rabbinical 

writers, see Pearson On the Creed, Ὁ. 667,.n. ‘‘Our 
blessed Lord’s announcement is, Abraham shall rise from 
the dead, because in truth, he is still alive. He cannot in 
the end be held under the power of the grave, more than a 
Sleeping man can be kept from waking. Abraham is still 
alive in the dust, though not risen thence. He is alive 
because all God’s saints live to Him, though they seem 
to perish.” Newman’s Parochial Sermons, i. p. 272. 
__ 8 “The Eternal: am calls Himself their God, therefore 
_ they will exist forever. Abraham, Isaac, and Jacob had not 
received the promises which they expected, and therefore 
after their death desiring still to be called their God, 
thereby acknowledgeth that He had a blessing and 
Ν᾿ reward for them still, and consequently that He will raise 
_ them to another life, in which they may receive it,” Pearson 


18—2 


276 THE ELEVENTH ARTICLE. [Pr. Il. 


not the God of the dead but of the living 
(Matt. xxii. 32). 


(8) What our Lord thus taught authoritatively, 
the Apostles under the guidance of the Holy 
Spirit constantly proclaimed as one of the 
fundamentals of the Faith. Thus 
(i) S. Paul asserted it openly in his address 

to the Athenians on Mars Hill (Acts xvii. 
31); 

(ii) He corrected mistakes respecting it in his 
earliest Epistles, the two to the Thessalo- 
nians (1 Thess. iv. 13-18; 2 Thess. ii. 1-12); 

(iii) He unfolded the “Magna Charta” of the 
doctrine in his first Epistle to the Corin- 
thians! (1 Cor. xv.); 

(iv) He told the Roman Christians that as they 
had become united with Christ by the like- 
ness of His death, they should be also by the 
likeness of His resurrection? (Rom, vi. 5), 


On the Creed, p. 666. The best illustration of the truth is | 


the parable of the Vine, John xy. 1—8. The connection 
between the living God and the patriarchs, whose God He is, 
is as close as that between the vine and its branches. If the 
vine lives, its branches live. If God is living and immortal, 
the patriarchs are living and immortal. Ifthe branches die, 
they cease to belong to the vine; if the patriarchs were dead 
they would cease to have any relation to God, or God 
to them. Compare John xiv. 19 ὅτι ἐγὼ fw καὶ ὑμεῖς ζήσετε, 
and Rom. v. 10 σωθησόμεθα ἐν TH ζωῇ αὐτοῦ. See Carr in 
loc., Cambridge Bible, and Mason’s Faith of the Gospel, p. 
470. 

1 See F. W. Robertson’s Lectures on the Epistles to the 
Corinthians. 

2 Ἐ yap σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου 
αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα Ξ-Ξ α8 surely as we are 
united with Christ in His death, so surely shall we be united 
with Him in His resurrection. Comp. Phil. 111. 10, 11; 
2Tim.ii. 11. See Dr Vaughan in loc. 


Cx. ΧΙ] THE ELEVENTH ARTICLE. 277 


that if they died with Christ, they should also 
live with Him (Rom. vi. 8, 9) ; 

(v) He declared to the Philippians that the 
great object of his life was to know Christ 
and the power of His resurrection (Phil. iii. 
10), that his great hope was by any means? 
to attain unto the resurrection from the 
dead? (Phil. iii. 11). 

Again S. Peter, who had entered his Master’s empty 
Tomb‘, and assured himself that He was not there, 
affirms in his first Epistle that God of His great mercy 
hath begotten us again unto a living hope by the resurrec- 
tion of Jesus Christ from the dead, unto an inheritance 
incorruptible, and undefiled, and that fadeth not away 
(1 Pet. i. 3). 


7. Proofs also of the possibility® of a Resur- 


1 Καὶ συνζήσομεν αὐτῷτεισε shall also share His life: not 
only, as now, in soul; but hereafter in body also. The 
future tense seems to show that the latter here is the pre- 
dominant thought. 

2 Ef rws=if so be I may attain, si quo modo, Vulg. The 
words of the Apostle betoken even at this period of his life, 
not a positive assurance, but a modest hope. 

3 Els τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν, ad resurrectionem que 
est ex mortuis, Yulg. The general resurrection of the dead 
is ἡ ἀνάστασις τῶν νεκρῶν, and includes the ἀνάστασις ζωῆς 
and the ἀνάστασις κρίσεως. ‘H ἐξανάστασις ἡ ἐκ νεκρῶν, ‘*the 
resurrection from the dead,” is the final resurrection of 
the righteous to a new and glorified life. See Bp Lightfoot 
in loc., and Pearson On the Creed, p. 684 n., who quotes 
5. Chrysostom ποίαν ἐνταῦθα ἀνάστασίν φησι; τὴν πρὸς αὐτὸν 
ἄγουσαν τὸν Χριστόν. 

4 John xx. 6. S. Peter in the porch of Solomon 
applies to our Lord a magnificent title, which at once 
carries our thoughts into the very heart of the Christology 
of S.John. He calls Him ‘the Leader or Prince of Life,’ 
᾿Αρχηγὸς τῆς ζωῆς, Acts iii. 15. 

. CUndes the old Dispensation we have scattered dis- 


278 THE ELEVENTH ARTICLE. (Pr. II. 


rection were vouchsafed from time to time under both 
Dispensations. Thus 
(a) In the Old Testament we read of the Abort 
to life 
(1) Of the dead child of the widow of Zare- 
phath (1 Kings xvii. 92); κ΄ 
(2) Of the child of the Shunammite woman 
(2 Kings iv. 32—38); 
(3) Of the dead man, who was cast into the 
grave of Elisha (2 Kings xiii. 21). 
(8) In the New Testament we read of the restora- 
tion to life 


(1) Of the daughter of Jairus in the death 
chamber (Matt. ix. 18—26) ; 

(2) Of the son of the widow of Nain on the 
way to the grave (Luke vii. 12—15); “΄ 

(3) Of Lazarus from the tomb itself four days 
after death (John xi. 29—44), 


8. | The Resurrection of Christ. ) These resus- 


citations however after death come far short of the 


Resurrection of our Lord!, All these several persons 


closures of the invisible world. Enoch was taken away 
from the world supernaturally; Samuel was called up from 
the realms of the dead ; Elijah was carried upon a chariot 
into heaven. Angelic visitations were the visits of the 
inhabitants of another world, though not belonging to the 
race of man...Passing gleams of a future world were the 
natural precursors of the mature truth; but at the time 
they were fragments, of which the full meaning was not 
realised, or the whole, to which they belonged, discerned.” 
Mozley’s Lectures, pp. 49, 50. 

1 “Thus there were many speculations about a Trans- 
atlantic Continent before a.p. 1492, but these were of little 
worth compared with the actual word that Columbus brought 
of a new world beyond the sea.” Strong’s Systematic 
Theology, p. 562, n, ai 


——. -—-  —™—. μὰ ; 


-" . 


soe , Μ᾿: 
ΠΟ ΟἾΧΙ] THE ELEVENTH ARTICLE. 279 


were restored to life only to die again. But when 
Christ after laying down His life, Himself retook it, 
death had no more dominion over Him. Jn that 
He died, He died unto sin once, but in that He liveth, He 
liveth unto God, and therefore for ever and ever (Rom. 
vi. 10). He, the firstfruits, is risen (1 Cor. xv. 23). Here- 
after shall they rise, that are Christ’s, at His coming. 
This was partially fulfilled at the moment of His death 
upon the Cross. Then some of the tombs near Jeru- 
salem were opened, and many bodies of the Saints that 
had fallen asleep arose, and after His resurrection eame 
out of their tombs, and went into the Holy City and 
appeared unto many (Matt. xxvii. 53). What was then 
done partially shall hereafter be accomplished univer- 
sally. For as by virtue of our union with the first 
Adam αἷΐ die, even so by virtue of our union with the 
second Adam shall all be made alive (1 Cor. xv. 22). 
But this final resurrection of all is supernatural, and 
flows from and is the result of the resurrection of our 
Lord. All Divine gifts cOme now to man from His 
glorified Humanity, and as we cannot be freed from 
the death of the spirit but by the gift of grace bestowed 
through His Incarnation, so we cannot be delivered 
from the death of the body, but by the power of the 
resurrection proceeding from His Risen and Ascended 
Life®. 

_ 1 Who they were we are not told. But it seems most 
natural to see in them those who, believing in Jesus, 
had passed to their rest before His crucifixion. They 
did not appear till after our Lord’s resurrection. The 
disciples were thus taught to look on that resurrection not 
as an isolated phenomenon, but as “ the firstfruits’’ of the 
_ Victory over death (1 Cor. xy. 20), in which not themselves 
=. but those also whom they had loved and lost were to 


sharers.” See Bp Ellicott’s Comm. on Matt. xxvii. 53. 
2 See Bp Forbes On the Nicene Creed, p. 312. 


280 THE ELEVENTH ARTICLE. [Pr. II. 


9. This Resurrection Universal. This Resurrec- 
tion, which will be due to the mighty power of our 
Lord’s continued Humanity, will extend to all mankind, 
to the just and the unjust’. Zhe hour cometh, said our 
Lord, in which all that are in the tombs shall hear the 
voice of the Son of Man, and shall come forth (John y. 
28, 29). There shall be a resurrection, saith 8. Paul, both 
of the just and the unjust (Acts xxiv. 15). We must all, 
he writes to the Corinthians, be made manifest before 
the judgment seat of Christ, that each may receive the 
things done in the body, according to what he hath done, 
whether it be good or bad (2 Cor. v. 10). This will be 
the great Day of Decision when He,Who is a life-giving 
Spirit (1 Cor. xv. 45) shall reunite the bodies of the 
dead to the souls, in which they lived on earth, and 
cause them to stand before His Judgment-Seat. 


10. The Resurrection Body. The nature of the 
resurrection body? is and must be a mystery to us, who, 
at best, see in a mirror darkly (1 Cor. xiii. 12). When 
S. Paul commences his great argument in the fifteenth 
chapter of his first Epistle to the Corinthians he builds 
it upon the fact of our Lord’s own resurrection and the 
appearances after it, which He vouchsafed. Now these 
manifestations of the Risen Lord tend to show 


(i) That the Body, in which He arose, was the 


1 “Sciendum est quia omnes et boni et mali resurgere 
habent ad vitam, sed non omnes resurgent ad gloriam.” 
Rufinus, Com. in Psal. i. 

2 «The New Testament is not content with a bodiless 
immortality. It is opposed to a naked spiritualism, and 
accords completely with a deeper philosophy which discerns 
in the body, not merely the sheath or garment of the soul, 
but a side of the person belonging to his full idea, his 
mirror and organ, of the greatest importance for his activity 
and history.’”’ Dorner, compare also Mason’s Faith of the 
Gospel, p. 369. 


| 


Cx. XI.] THE ELEVENTH ARTICLE. 281 


same Body in which He died, for it had flesh 
and bones (Luke xxiv. 39)' ; 

(ii) That it still presented traces of the death, 
which He had suffered, in His Hands, His Feet, 
and His Side (Luke xxiv. 39 ; John xx. 20) ; 

(iii) That at the same time it had undergone a 
marvellous change, and was not always and at 
once to be recognised? ; 

(iv) That it was no longer subject to the laws of 
time and space? ; 

(v) That it revealed a new phase of life with new 
powers of action and a new mode of being. 


11, Guided by these Manifestations of the Risen 
Lord, S. Paul likens the difference* between the present 
earthly body, and that which is developed from it, to the 
difference between the seed corn, which is sown, and the 
plant which springs from it. The grain of wheat seems 

to be hopelessly destroyed®, but it pleases God to 


1 Hence He says to the Apostles It is I Myself, as if He 
could not have been Himself, had He appeared in another 
body (Luke xxiv. 39). 

2? John xx. 14; Luke xxiv. 16. 

3 John xx. 26; Luke xxiv. 31. 

4 Sadducean materialism and Gnostic dualism, which 
last held matter to be evil, both denied the resurrection. 
_ §. Paul shews that to deny it is to deny that Christ rose ; 
since if it was impossible in the case of His followers, it 
must have been impossible in His own case. He refuses to 

Him in a different category from Mankind. See 
FP. W. Robertson's Lectures on the Epistle to the Corinthians. 

+ ἐς The death of the seed, the condition of its return to 
life, consists in the dissolution of its material wrappings 
peer the action of the earth’s moisture and heat. It is by 

eee proces of destruction that the impalpable germ of life 

dwells in it, and which no anatomist’s scalpel 

can reach, is set free...Such is the answer given by nature 

to the first question raised : How is the resurrection effected? 
Through death itself.” _ in loc. 


282 THE ELEVENTH ARTICLE. [Pr. Il. 


re-embody the life which existed therein in germ, and 
it rises with what may be truly termed ts own body}. 
It is the old life reappearing in a higher form with stem 
and leaves and fruit. So the body which man will 
wear hereafter will be his own body (1 Cor. xv. 38), but 
it will differ far more from the present body than the 
plant from the seed*. Sown in corruption, it is raised 
in incorruption ; sown in dishonour, itis raised in glory ; 
sown in weakness, tt is raised in power; sown a natural 
body, τέ ἐδ raised a spiritual body (1 Cor. xv. 42, 43), 
Whereas on earth the man was in the flesh, and in 
Paradise was in the spirit, he now realises the perfect 
union® between the spirit and the body, and is invested 


with new powers and new faculties according to the 


1 “ An invariable law connects the seed sown with the ~ 


springing plant, and, although science may be unable to 
inform us why, the grain of wheat produces wheat and the 
grain of barley, barley.” Mason’s Faith of the Gospel, p. 
372. ‘The God who took care at the creation to furnish 
every seed with a body of its own, will know how to give to 
the energy hidden in our terrestrial body the new organ it 
will need when this vital principle shall be set free by death 
from the temporary wrapping in which it is now hidden.” 
Godet, Comm. on 1 Cor. xv. 38. 

2 The wheat that springs up does not contain the precise 
particles, perhaps does not contain any particles, that were 
in the seed. On the other hand, there has been a continuous 


physical connection between the seed sown and the ripened 


grain at the harvest. If the seed had been annihilated, and 
the ripe grain created, we could not speak of identity 
between the one and the other. But because the new 
particles had in their turn been succeeded by others that 
take their places, we can say, ‘the wheat has come up.”’ 

3 “Though the soul be indeed the prime and chief 
principle of the individuation of the person, yet it is not the 
sole and adequate -principle thereof ; but the soul, joined 
with the body, makes the adequate individuating principle 
of the person.”? South’s Sermon on the General Resurrection, 
i. p. 360. 


δ." 


Cu. ΧΙ] THE ELEVENTH ARTICLE. 283 


mighty working which He can exert, Who hath exalted 
our humanity to the right hand of God}. 


12. Such is the Resurrection reserved for the 
faithful. Such is the “Resurrection from the dead,” 
unto which 8. Paul prayed that He might attain. The 
Apostle points him who doubted its possibility, to the 
same power of God, which our Lord dwelt on in His 
reply to the Sadducees. Infinite is the variety of His 

creative Power. In His works there is no dull uni- 
formity. All flesh is not the same flesh, but there is one 
flesh of men, another flesh of beasts, and another flesh of 
birds, and another of fishes (1 Cor. xv. 39). Nor do terres- 
trial bodies exhaust the illimitable range of His Power. 
_ There are also celestial bodies, and these likewise have 
each a glory of their own. There is one glory of the 
sun, and another glory of the moon, and another glory 
of the stars, for even stars have their distinctions, their 
gradations of radiance. One star differeth from another 
star in glory* (1 Cor. xv. 41). We cannot presume to set 
bounds to the extent to which variety of organization 
can be carried. We cannot dare to say that the power 
of God is exhausted in the case of the dead, or to deny 


1 By taking our humanity into His Deity, Christ re- 
vealed the permanence of man’s individuality and being. 
This permanence exists in and depends on Him. He could 
not have taken into himself a Nature destined to annihila- 
tion. See Godet, Comm. on John xi. 25. 

2 «The brilliance of Venus does not resemble that of 
Mars, nor the latter that of Jupiter; and what a difference 
between the planets and the fixed-stars! Open your eyes, 
then, the Apostle seems to say, and as you see so many 
different glories shining in the heavens, you will cease 
to ask, as if God’s power were limited: ‘With what 
body shall they come?’ You will understand how infi- 
nite are the resources of Divine power.” Godet, Comm. on 
1 Cor, xy, 41. 


284 THE ELEVENTH ARTICLE. [Pr. Il. 


His ability to find a form fitted for the glorified spirit. 
We cannot believe that His Wisdom and His Knowledge 
are baffled by the grave. It cannot be. The Law of 
God’s universe is a Law of Progress. Jf there is a natural 
body, there is also a spiritual body! Even as it was 
at the original Creation,—first the lower and then the 
higher ; “ first the earth without form and void, then the 
green herb on the upraised hills, then the lower types of 
animal life, then the ieee types, then man himself? ;— 

so is it to be hereafter.” 


13. The Revelation of a Mystery. That is not 
Jirst which is spiritual, but that which is natural ; then 
that which is spiritual. The first man is of the earth, 
earthy; the second man is of heaven. The first Adam 
was a living soul, the last Adam a quickening, life-giving 
spirit (1 Cor. xv. 45). The one the creature; the other 
the Creator. As in our lifetime we bore the image of 
the earthy, of the first Adam, in all its mortal weakness 
and humiliation, so we shall also bear the image of the 
heavenly (1 Cor. xv. 49). For flesh and blood’, human 
nature with its present sinful infirmities, cannot inherit 
the Kingdom of God, neither doth corruption inherit 
incorruption. It must undergo a change. All men 
will not sleep the sleep of death, but all will undergo 
this change. It will be sudden, instantaneous, in a 


1 Bi ἐστι σῶμα ψυχικὸν, ἔστι καὶ πνευματικόν. 1 Cor. xv. 
44, This is the reading of the best MSS. Si est corpus 
animale est et spiritale, Vulg. 

2 Ἐς, W. Robertson’s Commentary on the Corinthians, 

. 288. 
- 3 Σὰρξ καὶ αἷμα, ‘can only designate our present physi- 
cal organism ; flesh, in respect of its substance; blood, in 
respect of the life-principle which animates it; for, accor- 
ding to Scripture, blood is the seat of the vital principle.” 
Godet, Comm. on 1 Cor. xy. 50. 


Cu. ΧΙ.] THE ELEVENTH ARTICLLE. 285 


moment}, in the twinkling of an eye, at the last trump. 
For a trumpet shall sound’, and the dead shall be 
raised incorruptible ; and we shall be changed. But 
when this corruptible shall have clothed itself with 
incorruption, and this mortal with immortality, then 
shall be brought to pass the saying that is written, 
Death is swallowed wp in victory (Isai. xxv. 8). Thus 
the Apostle in this immortal Chapter after dwell- 
ing on the Revelation of the Risen Lord points the 
objectors to the doctrine of the Resurrection, to the 
analogies of nature, to the seed-corn dying that it may 
rise again, to the infinite variety of the works of the 
Almighty, to the law of progress from the lower to the 
higher, from the natural to the spiritual, inscribed on 
the history of this planet. Then, not till then, does he 
close with the revelation of the Mystery, made known 
to him by the indwelling Spirit, respecting the future 
that awaits mankind, when Death, “the last enemy,” 
shall be finally destroyed. This is his “ Magna Charta” 
of the Resurrection of the body. 


1 Ἔν ἀτόμῳ, 1 Cor. xv. 52, i.e. in a point of time absolutely 
indivisible, from 4 neg. and τέμνειν Ξε ἰο cut, or divide. 

2 Σαλπίσει γάρ, which might be rendered one shall 
sound a trumpet. It was enjoined on the sons of Aaron, 
Numb. x. 2—10, to sound the trumpet in order to 6811 the 
people together, to strike their tents, or to announce the 
feast. Now the Advent is the time of the most solemn re- 
union, of the last departure, of the most glorious feast. 
This signal is called in 1 Thess, iv. 16, a φωνὴ ἀρχαγγέ- 
Nov, ἃ σἀλπιγξ Θεοῦ, an archangel’s voice, a trump of 
God, 


CHAPTER XII. 


THE TWELFTH ARTICLE. 


ApostLEs’ CREED. NicENE CREED. 
Vitam eternam. Kai ἑωὴν τοῦ μέλλοντος αἰῶνος. 
ATHANASIAN CREED. 

Kt qui bona egerunt ibunt in vitam sxternam. 


1.. Connection. The Twelfth Article was wanting 
in some of the early Creeds, as in those of Eusebius οὗ 
Ceesarea and the original Nicene Symbol. Amongst the : 
Oriental Creeds it occurs first in that of Jerusalem A.D. — 
348, as given in the Catechesis of 8. Cyril, and in that 
which is found in the Apostolical Constitutions! — 
Amongst the Western Creeds it is wanting in that of — 
Tertullian, and in that of 5. Augustine’, as given in his 
treatise De Fide et Symbolo. It occurs, however, in his 
Sermo ad Catechumenos, but is there immediately con- — 
nected with the preceding clause resurrectionem carnis — 
ὧν vitam eternam, “the resurrection of the flesh wnto ; 
life eternal®.” 


1 There it runs, καὶ εἰς βασιλείαν οὐρανῶν, καὶ els ζωὴν τοῦ ' 
μέλλοντος αἰῶνος, which form reappears in one of the Creeds — 
of Epiphanius. Heurtley, de Fid. et Symb., p. 18. 

2 It is also wanting in the Aquileian Creed and that of 
5. Leo. ; 

3 The ‘‘ eternal” does not express in essence the infinite 
extension of time but the absence of time: not the omni- 
temporal but the supra-temporal.” Westcott’s Historie 
Faith, Ὁ. 144. 


Cx. XIL.] THE TWELFTH ARTICLE. 287 


2. Import of the Article. In its present form the 
Article was only at a late period established in the 
Western Formularies, and though the shape, in which 
it is given in the treatise of 8. Augustine quoted above}, 


was not ultimately adopted, it is clear it was understood 


that there was a close connection between it and the 
Article going before. As we close the summary of our 
belief in what our Lord has done and will do for us by 
the confession that He will “‘come again to judge both 
the quick and. the dead ;” as we closed the summary of 
our belief in the work of the Spirit by confessing “ the 
resurrection of the body ;” so now we complete the Creed 
by declaring our belief in “the life eternal,” that “man 
made in the image of God, and made for God, will in due 
time enter into the life of God?,” 


-3. The Life Everlasting of the Apostles’ Creed is 
defined in the corresponding clause of the Nicene Creed 
as “the life of the world to come,” or “the life of the age 
to come*.” The changes and the chances of our present 


1 Quomodo Carnis Resurrectionem? asks S. Augustine; 
“Ne forte putet aliquis quomodo Lazari, ut scias non sic 
esse, additum est, In vitam eternam.” Serm. ad Catech. 
cap. xvii. 

2 Westcott’s Historic Faith, p. 143. 

3 πὴν ζωὴν τοῦ μέλλοντος αἰῶνος. There are two Greek 


words for world, αἰών and κόσμος. The former regards time, 


the latter space. Once they occur side by side, in Eph. ii. 2, 
kara τὸν αἰῶνα τοῦ κόσμου τούτου, in accordance with the 
course of this world. The idea of period or gon is never 
entirely lost in the use of αἰών. The present transitory 
world, ὁ viv αἰών (1 Tim. vi. 17; 2 Tim. iv. 10; Tit. ii. 12), 
or 6 αἰὼν οὗτος (Matt. xii. 32; 1 Cor. i. 20; Rom. xii. 2; 
Eph. i. 21), is opposed to the other world, the world of 
eternity, which is to be introduced by the second Advent, 6 
αἰὼν ὁ μέλλων ἱρέες xii. 32; Eph. i. 21), ὁ αἰὼν ὁ ἐρχόμενος 
(Mark x. 30; Luke xviii. 30), ὁ αἰὼν ἐκεῖνος (Luke xx, 35), 
and often in the plural, οἱ αἰῶνες οἱ ἐπερχόμενοι (Eph. ii. 7), 
οἱ αἰῶνες τῶν αἰώνων (Phil. iv. 20; 1 Tim. i. 17), and simply 
οἱ αἰῶνες (Luke i. 33; Rom. i. 25). 


288 THE TWELFTH ARTICLE. [Pr. 11. ; 


mortal life are proverbial. Its present is ever unsatis- 
fying. Its past with all its mistakes and shortcomings 
cannot be recalled. Its future is uncertain. Its trials 
and difficulties sometimes baffle all calculationt. These 
trials and struggles may and do call out our energies 
into vigorous action”, But often they do not. They 
overwhelm and crush. The present life cannot be 
regarded as final’, and to us, the creatures of hope, 
who are perpetually looking forward to “to-morrow,” 
and when “to-morrow” comes, to “the morrow” after — 
that, God in His infinite mercy has revealed a future 
life, which shall be truly life. And this life is the life © 
eternal. 


4, The double aspect of eternal life. But it is 
impossible to put out of sight the fact that the ex- 
pression “life eternal” has two aspects. He, who hung 
upon the Cross, tells us in the Gospel of His Love, of a — 
rising again of the just and the unjust, of the former to 
“the resurrection of life,” of the latter to a “resurrection 
of judgment *.” The “life everlasting,” therefore, has its 
unhappy as well as its happy side, and He, who has 
revealed the one, has revealed also the other. 


5. Eternal Death. When we commit any we 


1 ««As long as we live, a contradiction runs through our 
whole being. We bear within us the original image of our- | 
selves, the Divine idea of our nature, but we are not its 
realisation. This is our unhappiness, that we are not in 
harmony with ourselves, that our knowledge and will, our 
will and power, our power and deed, are in contradiction to 
each other.” Luthardt’s Saving Truths, p. 269. 

2 Westcott’s Historic Faith, p. 144. 

3 See Liddon’s Elements of Religion, Ὁ. 182; Hooker, — 
Eccl. Pol. i. 11, 3. 

4 John vy. 29, εἰς ἀνάστασιν κρίσεως. See Luckock’s 
After Death, and Pusey’s What is of Faith as to everlasting 
Punishment? pp. 10, 11. 


Cu. XIl.] THE TWELFTH ARTICLE. 289 


have loved to the grave, we pray earnestly in words 
taught us by the Church that we may not be “delivered 
into the bitter pains of eternal death.” In what these 
“bitter pains” exactly consist, it is presumptuous for us 
to pronounce dogmatically’. It is best to imitate the 
_ reverent reserve, which distinguishes the revelation of 
Holy Scripture upon this point. When our Lord was 
asked, Are there few that be saved? He made no direct 
reply, but said to those who put the question, Strive? to 
enter in by the narrow door*: for many, I say unto you, 
shall seek to enter in, and shall not be able (Luke xiii. 24). 
And as He thus here distinctly contemplates the 
possibility of the failure of some to enter the King- 
dom, so in other places He speaks of a climax of wicked- 
ness, which has no forgiveness in this world, or in the 
world to come®, of an eternal sin®, of the door being 


1 «*The reserve of the prophetic and apostolic writings 
as-to the unseen world is as remarkable as the boldness 
with which uninspired teachers have presumed to deal with 
it.” Westcott’s Historic Faith, p. 150. 

2 Luke xiii. 23, Εἶπεν δέ «τις αὐτῷ, Κύριε, ef ὀλίγοι οἱ 
σωζόμενοι; Ὁ δὲ εἶπεν πρὸς αὐτούς, ᾿Αγωνίζεσθε εἰσελθεῖν διὰ τῆς 
στενῆς θύρας. Οἱ σωζόμενοι denotes those who are being 
saved, those on the road to salvation. For.the ideas of the 
Jews on this subject see 2 Esdras viii. 1; ix. 15, 16; and 
_ for the expression compare Acts ii. 47. 

3 The word implies the strongest conceivable effort, the 
effort of the athlete in the contest. Comp. 1 Tim. vi. 12. 

4 Ovpas is the better reading than πύλης, and is sup- 
ported by NBDL. Comp. the Mahometan idea of the 
narrow arch of Al Seirat over which the righteous pass into 
Paradise. 

5 Matt. xii. 31, ‘H δὲ τοῦ Πνεύματος βλασφημία οὐκ 
ἀφεθήσεται, and verse 32, ὃς ay εἴπῃ κατὰ τοῦ Πνεύματος τοῦ 
᾿Αγίου οὐκ ἀφεθήσεται αὐτῷ οὔτε ἐν τούτῳ τῷ αἰῶνι οὔτε ἐν τῷ 
μέλλοντι. 

6*Evoxés ἐστιν αἰωνίου ἁμαῤτήματος, Mark iii. 29, is 
guilty of aneternalsin. See Revised Version. Ακαρύώβατοε 

is the better reading than κρίσεως and is supported by 


M. C. 19 


290 THE TWELFTH ARTICLE. [Pr. II. 


shut!, of those who will be unfit for entering into the 
joy of their Lord, and shall go away? into eternal 
punishment (Matt. xxv. 46), of the worm that dieth not, 
and the fire that is not quenched (Mark ix. 44). 


6. Eternal Separation from the Presence of God. 
Now to be shut out from the presence of God is to be shut 
out from Life (John v. 40), from Light (Matt. xxv. 30), 
from Love (1 John v.9,10). Such eternal separation from 
Light, Life, and Love, is the eternal perishing*, as S. 
Paul puts it, from the Face of the Lord and from the 
glory of His might* (2 Thess. i. 9), the consummation of 
what is called by 8. John the Wrath of the Lamb® (Rev. 


NBLA. So Cyprian uses the expression ‘‘reus est sterni 
peccati.” 

1 Matt. xxv. 10, Καὶ ἐκλείσθη ἡ θύρα. 

2 Matt. xxv. 46, Kal ἀπελεύσονται οὗτοι els κόλασιν 
αἰώνιον. Every child who repeats the Catechism is taught © 
that in the Lord’s prayer, when it says, ‘‘deliver us from 
evil,” it prays to be delivered not only from all sin and 
wickedness, and from our ghostly enemy, but also from — 
everlasting death. 2 

3 Or as it is termed in Rev. xxi. 8, the second death, δ΄ 
θάνατος ὁ δεύτερος. This is the “pona damni,” the loss of 
God. 

4 Οἵτινες δίκην τίσουσιν ὄλεθρον αἰώνιον ἀπὸ προσώπου τοῦ 
Κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ. σλεθρος = destruc- 
tion or perishing. In 1 Tim. vi. 9 we find ὄλεθρος coupled — 
with ἀπώλεια. ‘* What those sufferings will be for those | 
who, to the last, obstinately shut out the love of God, will — 
not depend on our opinion of them here. Holy Scripture i 
warns us of them and of their intensity; it does not define 
their quality.”’ It tells us that there are terrible punish- — 
ments laid up for the ungodly, and S. Paul says, knowing 
the terror of the Lord, we persuade men (2 Cor. v. 11). On 
the testimony of 8. Jerome, S. Ambrose, S. Augustine to the 
possible immaterial character of eternal ponehnelaaa 
Pusey’s What is of Faith? pp. 20, 21. 

5 ᾿'Κρύψατε ἡμᾶς ἀπὸ προσώπου τοῦ καθημένου ἐπὶ cal 
θρόνου, καὶ ἀπὸ τῆς ὀργῆς τοῦ ᾿Αρνίου, Rey. vi. 16. Ἢ ὀργὴ 


Γ 


Cu. XII] THE TWELFTH ARTICLE. 291 


vi. 16). While this remarkable expression indicates the 
Wrath of Love, we must bear in mind that for that very 
reason it must surely make us pause. For it indicates 
the most terrible kind of wrath, and as there is nothing 
deserving of love in sin, but the very opposite, he, who 
has wilfully identified himself with unrepented sin, has 
nothing to expect save this “wrath of Love.” Still we 
may be sure that they on whom this wrath will at the 
last day descend, will incur it, not because of ignorance, 
or lack of opportunities, or want of ability to comprehend 
the mysteries of the Faith, but because, when Conscience 
spoke to them, they silenced its voice; because when 
it pleaded they heeded not its pleadings ; because they 
persisted in unrepented sin. And now not by any 
arbitrary enactment}, like the penalties of human law, 
_ but by the inevitable consequences of their own iniquity, 
they have placed themselves beyond the pale of Love. 
To us indeed, who know but in part®, and that a very 
small part, it may seem impossible that a human will 
should for ever persist in opposition to the Love of God*. 


tod Apviov, Ira Agni, Vulg. The words seem to burn with 
concentrated intensity. The wrath of the Lamb, the wrath, 
the displeasure, the indignation, the slowly and reluctantly 

_ gathered yet now unalterable and inevitable judgment of 

: Him Who was once the Sacrifice for Sin, the Propitiation, 
the Advocate with the Father (1 John ii. 1), yea, the very 
Lamb of God who took away the sin of the world (John 
1.29). Dr Vaughan, Lectures on the Revelation of S. John, τ. 
Ἄν. 213. 

1 “We know absolutely nothing of the proportion of 
the saved to the lost, or who will be lost ; but this we do know, 
‘that none will be lost, who do not obstinately to the end and 

in the end refuse God. None will be lost, whom God can 
‘save, without destroying in them His own gift of free will.’’ 
Ἐ What is of Faith? p. 23. ~ 
Ἐ 5 "Ex μέρους γὰρ γινώσκομεν, 1 Cor. xiii. 9. 
᾿ς 83 Of questions on such subjects it may be said, as 
“Hooker said upon the questionings respecting the Holy 
" 19—2 


᾿. 


292 THE TWELFTH ARTICLE. [Pr. 11. 


But on such a mysterious subject we are no competent 
judges!. It must be sufficient for us to leave the 
eternal consequences of sin “under the shadow of God’s 
throne,” convinced that the Judge of all the earth (Gen. 
xviii. 25) will do right in the Day when He shall reward 
every man according to his works, whether they be good 
or whether they be evil 3, 


7. The Everlasting Life of the Righteous. But 
as in this Article are specially set forth “the most 
large gifts, which God will give to them that be His3,” 
we now turn to “the everlasting life” of those, who 
depart hence in the true faith and fear of God. Now 
three Passages of Holy Scripture give us some con- 
ception of the nature of “the life eternal ἢ :— 


Eucharist, they ‘‘hinder, they abate, they quench such 
inflamed motions of delight and joy,” as thoughts of the 
glad tidings of the Gospel should raise in our hearts. See 
Hooker, Eccl. Pol. v. 67. 3, 4. 

1 See some remarks in Westcott’s Historic Faith, p. 
151, in Stanton’s Jewish and Christian Messiah, pp. 3838— 
342. 

2 «* As the belief in the Unity of God had been imposed 
at the cost of Divine wrath in the Old Testament, so in the 
New the belief in Jesus Christ as the Son of God was 
imposed at the same cost. He that believeth not hath been 
judged already, because he hath not believed on the name of 
the only begotten Son of God (John iii. 18), and again, He 


that rejecteth Me, and receiveth not My sayings, says our — 


Lord, hath one that judgeth him (John xii. 48), and 5. Paul 
writes If any man love not the Lord Jesus Christ, let him be 
Anathema; Maran-atha (1 Cor. xvi. 22).” Mozley’s Lectures 
and Theological Papers, Ὁ. 184. But the rule of eternal con- 
demnation is always regarded as a moral one, and error in 
faith is always apprehended as proceeding from something 
wrong morally, This is the condemnation that light is come 
into the world, and men loved darkness rather than light 
because their deeds were evil (John iii. 19). Ibid. p. 198. 

3 See Nowell’s Catechism, and Nicholson On the Cate- 
chism, p. 86. 


re aes 


Cu. ΧΠῚ THE TWELFTH ARTICLE. 293 


(a) Our Lord says : 
He that heareth My Word, and believeth on 
Him that sent Me, hath eternal life, and cometh 


not into judgment, but hath passed out of death 
into life’ (John ν. 24); 


(8) Again He says: 
This ts the life eternal, that they should know? 


Thee, the only true God, and Him whom Thou 
᾿ didst send, even Jesus Christ (John xvii. 3); 


(y) And 5. John writes : 


We know that the Son of God is come, and 
hath given us an understanding, that we know 
Him that is true, and we are in Him that is true, 
even in His Son Jesus Christ. This is the true 
God, and eternal life? (1 John v. 20). 


_ 8. Three Stages of the Life Eternal. In these 
passages we have indicated to us the first of the three 


1 Μεταβέβηκεν ἐκ τοῦ θανάτου els τὴν ζωήν, transiit a 
morte in vitam, Vulg., hath passed out of death (the death 
that is truly death) into life (the life that is truly life). 
Westcott, in loc. 

3 Ἵνα γινώσκωσι. ‘Eternal life lies not so much in 
possession of a complete knowledge as in the striving after 
a growing knowledge. The iva γινώσκωσί ce expresses not a 
fact, but an end and aim, a continued, progressive, know- 
ledge, not a perfect apprehension gained once for all.” ‘Si 
cognitio Dei est Vita «eterna, tanto magis vivere tendimus, 
quanto magis in hac cognitione proficimus.” 8. Aug. 
Tract. in Evang. Joann., ev. 

3 Comp. also John iii. 36, Ὃ πιστεύων εἰς τὸν υἱὸν ἔχει 
ζωὴν αἰώνιον : and vi. 47, ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ πιστεύων 
ἔχει ζωὴν αἰώνιον. Hence we say in the second Collect at 
Morning Prayer that our eternal life ‘‘standeth” or con- 
sisteth in the knowledge of God, and in the Collect for S. 
Philip and S. James’ Day we say that ‘‘truly to know God 
is everlasting life.” 


294 


THE TWELFTH ARTICLE. [Pr. Ti 


great stages, under which eternal life may be con- 


ceived. 


These are the Initial, the Partial, and the 


Perfect Stage :— 


(a) 


The Initial Stage :— 


Eternal life is not merely a gift, which God 
will bestow at some future time, a life wholly 
distinct from our present life, but it has its com- 
mencement already here on earth. “It is not 
future: it ὦ 1.7 It consists in a relation to God 
through Christ, and is in very deed an earnest 
of that which is to come. Admitted by Baptism 
into union with Christ, we become members of 
His Body mystical and are made children of 
God. We thus have participation in the Divine 
nature’, “we are adopted sons of God to eternal 


_ life by participation of the only-begotten Son 


(8) 


of God, whose life is the well-spring and cause 
of ours %.” 


The Partial Stage :— 


But besides that stage which belongs to the 
present form of existence, there is a partial 
stage*, which belongs to the intermediate state 
after death. There, in the secure receptacle of 
the just, the soul exists separate from the body. 
There present and at home with the Lord (2 
Cor. ν. 8), hidden in the hollow of His Hand, 


1 «And so is above all time.”” See Westcott, on 8. John 
v. 24, and Historic Faith, p. 146. 

2 Comp. 1 John v. 12, ‘O ἔχων τὸν υἱὸν ἔχει τὴν ζωήν, 
Qui habet Filium, habet vitam, Vulg. He that hath the 
Son hath the life, which is truly life. 

3 Hooker, Eccl. Pol. v. lii. 

4 See Pearson On the Creed, p. 692. 

5 ««They are ‘under the altar.’ Not in the full pre- 
sence of God, seeing His face, and rejoicing in His works, 


Cu. XI] THE TWELFTH ARTICLE. 295 


it awaits the morn of the resurrection. This 
happiness, which the saints enjoy between death 
and the Last Day, comes short of the glory which 
shall be revealed. It is a state of waiting, of 
hope, of meditation, of expectancy. It is the 
partial stage of the life eternal. 


(y) The Perfect Stage :— 


But there yet remains a more perfect stage, 
when the benediction of the just shall have 
been pronounced by Christ, Come ye blessed 
children of My Father, receive the Kingdom 
prepared for you from the foundation of the 
world (Matt. xxv. 34). This stage “is called 
after an especial manner /ife, because of the 
happiness which attendeth it},” and therefore 
to understand that life is to know, so far as 
it is revealed, in what that happiness consists, 
which shall be shared by the whole being of 
man”, body and soul and spirit, in the day of 
his complete Redemption. 


9. Respecting the Nature of Eternal Life in this 
its perfect stage Revelation has vouchsafed us no exact 
or particular account, and that probably because our 

_ finite faculties are incapable of receiving or compre- 


but in a safe and holy treasure-house close by,—like Moses, 

‘in a cleft of the rock,’—covered by the Hand of God, and 

beholding the skirts of His glory...This is a state which 

comes short of the glory which shall be revealed in us after 

the Resurrection, a state of waiting, meditation, hope, in 

which what has been sown on earth may be matured and 

completed.” Newman’s Parochial Sermons, Vol. 11. pp. 
374, 382. 

1 Pearson On the Creed, p. 693. 

2 “Non est vera Vita, nisi ubi feliciter vivitur, nec vera 

᾿ς incorruptio, nisi ubi salus nullo dolore corrumpitur.” §S. 

_ Aug. Enchir. de Fide, cap. xcii. 


296 THE TWELFTH ARTICLE. [Pr. II. 


hending it, for the good things, which God hath prepared 
for them that love Him, pass man’s understanding}. 
We gather that they, who will participate therein, will 
enjoy the utmost felicity: 


(i) In relation to themselves :— 


For as they will know nothing of hunger or 
thirst? or pain or weakness or sorrow or crying, 
so will they know nothing of conflict between, 
or of vigilance against, corrupt desires+. All 
temptation will be at an end, and all that makes 
life so often full of misery and trouble shall be 
done away, for God will wipe away all tears 
Jrom every eye (Rev. xxi. 4). 


(ii) In relation to God :-— 


Moreover God Himself will be with them, 
their God® (Rev. xxi. 3), and purified from all 
sin, they will be able to behold Him and worship 
Him and praise Him for ever. This will be 


1 «Ergo visuri sumus quamdam visionem, fratres, quam 
nec oculus vidit, nec auris audivit, nec in cor hominis 
ascendit: visionem quamdam, visionem precellentem 
omnes pulchritudines terrenas, auri, argenti, nemorum ~ 
atque camporum, pulchritudinem maris et aéris, pulchri- 
tudinem solis et lune, pulchritudinem stellarum, pulchri- © 
tudinem Angelorum, omnia superantem; quia ex ipsa 
pulchra sunt omnia.’”’ S. Aug. Tract. in 1 Ep. Joann. iv. 5. 

2 Οὐ πεινάσουσιν ἔτι, οὐδὲ διψήσουσιν ἔτι, Rev. vii. 16. 

3 Οὔτε πένθος, οὔτε κραυγή, οὔτε πόνος οὐκ ἔσται ἔτι, Rey. 
xxi. 4. 

4 «Sicut prima immortalitas fuit, quam peccando Adam 
perdidit, posse non mori, novissima est non posse mori ; ita 
primum liberum arbitrium posse non peccare, novissimum 
non posse peccare.” §. Aug. De Civ. Dei, xxii. 30. 

5 Kal αὐτὸς ὁ Θεὸς per’ αὐτών ἔσται, Θεὸς αὐτών, Ipse 
Deus cum eis erit eorum Deus, Vulg. On the Beatific Vision — 
see a striking sermon of Charles Kingsley, The Good News — 
of God, Serm. i. pp. 1—11. , 


Ν 


Cu. ΧΙΠῚ THE ‘TWELFTH ARTICLE. 297 


the Beatific Vision, which will have the power 
to transform those who shall be admitted to it, 
from glory to glory (2 Cor. iii. 18), for, as 
S. John says, it is not yet made manifest what 
we shall be, but we know that, if He shall be 
manifested, we shall be like Him, for we shalt 
see Him, even as He is}, 
(iii) In relation to their heavenly inheritance :— 


Once more, in the new heavens and the new earth 
(Rey. xxi. 1) they will not only enjoy rest? and 
peace*® and felicity, but their bodies, being 
freed from all tendency to decay and disorder, 
will become fitting instruments for the noblest 
exertions of the mind, and the highest perfection 
and expansion of the soul’. Made equal unto 


1 Οἴδαμεν ὅτι ἐὰν φανερωθῇ, i.e. Christ in all the fulness 

of His grace and glory, ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα 
αὐτὸν καθὼς éort,1 John iii. 2; Scimus quoniam cum apparuerit, 

similes Ei erimus, quoniam videbimus Eum sicuti est, Vulg. 

“Jam illud attendite quid vocatur est. Nostis quid vocatur. 

Est quod vocatur, et non solum vocatur, sed vere est, in- 

commutabile est; semper manet, mutari nescit, nulla ex 


parte corrumpitur: nec proficit, quia perfectum est; nec 


deficit, quia «ternum est.’ §. Aug. Z'ract. iv. 5 in 1 Ep. 
Joann. iii. 2. 
3 ᾿Απολείπεται σαββατισμὸς τῷ λαῷ τοῦ Θεοῦ, Heb. iv. 9. 
-8 Tsai. lvii. 2. 
4 Ἐἴΐσελθε εἰς τὴν χαρὰν τοῦ κυρίου cov, Matt. xxv. 21. 


Intra in gaudium Domini tui, Vulg. The joy, the highest 


type of joy. 


5 See Whately’s Lectures On the Doctrine of a Future 


State, and Isaac Taylor’s Physical Theory of a Future Life, 
also Mason’s Faith of the Gospel, p. 386. ‘Does not every 
poor insect which flies past us, beautiful at last after all its 
ugly changes, preach to us, saying, ‘Is anything too hard 
for God’s power? and is anything too hard for God’s love?’ 
Let us rather ask, ‘Is it not impossible that God should 
not raise the dead?’ If He so clothes the poor crawling 


298 THE TWELFTH ARTICLE. [Pr. 11. 


the angels (Luke xx. 36), they will advance in 
ever-increasing progress and improvement, and 
will be ceaselessly employed 1 in executing the 
will of Him, Who is ἘΠΕῚ God for ever and 
ever. 


(iv) Jn relation to one another :— 


Little, it has been said, is told us of special 


joys for individual souls in heaven. The teach- 
ing of Scripture is mainly occupied with what 
is common to all. Even here, in the present 
- imperfect state of being, the elect of God are 
knit together in one communion and fellowship 
in the mystical Body of His Son, and can have 
sympathy with each other’s sufferings and each 
other’s joys. But at present this communion 
and fellowship is only partially realised. Then — 
it will be universal and instinctive, a matter no 
longer of faith and hope but of fact and sight, 
while their joy? and felicity will spring out of 
increased knowledge of and fellowship with the 


worm—if He cares for the insect which must die tomorrow 
—if He condescends to spend all that wisdom, all that love, 
upon a fly—how much more will He clothe you, care for you, 
spend His wisdom and His love on you, O ye of little faith Γ 
C. Kingsley’s From death to Life, Sermon v. 

1 «We are not to suppose that this Eternal Life, this 
life in God, is a monotonous stillness, a calm, fixed at- 
tainment, a Nirvdna...To enter into life suggests the 
enjoyment of the fulness of powers, which are checked and 
undeveloped here.” Westcott’s Historic Faith, pp. 146, 
147. 


2 «Beata quippe Vita est gaudium de veritate. Hoc 


est enim gaudium de Te, qui Veritas es, Deus, illuminatio 
mea, salus faciei mew, Deus meus. Ipsa est beata Vita, 
gaudere ad Te, de Te, propter Te. Ipsa est; et non est 
altera.” §. Aug. Confess. Lib. x. 


; 
d 
᾿ 
: 
: 
a 
. 
z 


Cu. XII.] THE TWELFTH ARTICLE. 299 


Lord, and issue in ever closer fellowship with 
one another}. 


10. Amen. Such are some of the “good things 
passing man’s understanding which God hath pre- 
pared for them that love Him?,” and to this Article 
respecting “‘the Life Everlasting,” and so to all the 
other Articles of the Creed, we reiterate our assent 
by solemnly adding, Amen, i.e. So be it*. 


1 **Our confession of faith ends in that which is the end 
of our faith, our everlasting salvation or eternal life. Of 
which all that we can say is but stammering, and all our 
knowledge and conceiting of it but ignorance in regard of 
what it is; yet so much we know or may know of it, as, if 
we know aright, would certainly draw us more into the 
desire and pursuit of it.” Abp Leighton On the Creed. 

2 See the Collect for the Sixth Sunday after Trinity. 

3 So ends the Creed in the Prymer of ιν. 1538, and an 
English Creed of a.p. 1400. Another of the xvth century 
ends So mote it be. Amen. Heurtley, Harm. Symb., p. 99. 


(1) 


(2) 
(3 


(8) 


— 


(3) 


(4) 
(5) 


(6) 


APPENDIX. 


I. 


CREED OF 5. IRENZUS}, 
Vienne and Lyons, a.p. 180. 


Πιστεύομεν 

Εἰς ἕνα Θεὸν Πατέρα παν- 
τοκράτορα, 

τὸν πεποιηκότα τὸν οὐρα- 
pov, καὶ τὴν γῆν, 

καὶ τὰς θαλάσσας, καὶ 
πάντα τὰ ἐν αὐτοῖς" 

Καὶ εἰς ἕνα Χριστὸν ᾽Τη- 
σοῦν, τὸν Υἱὸν τοῦ Θεοῦ, 

Τὸν σαρκωθέντα ὑπὲρ τῆς 
ἡμετέρας σωτηρίας" 

Καὶ εἰς Πνεῦμα ἅγιον, 

τὸ διὰ τῶν προφητῶν 
κεκηρυχὸς τὰς οἰκονο- 
μίας, 

καὶ τὰς ἐλεύσεις, 


Καὶ τὴν ἐκ Παρθένου 
γέννησιν, 

Καὶ τὸ πάθος, 

Καὶ τὴν ἔγερσιν ἐκ νεκ- 
ρῶν, 

Καὶ τὴν ἔνσαρκον εἰς τοὺς 
οὐρανοὺς ἀνάληψιν 


τοῦ ἠγαπημένου Χριστοῦ 


᾽Ιησοῦ, τοῦ Kuplov ἡμῶν, | 


We believe 


(1) 


(2). 
(3) 
(8) 


(3) 


(4) 
(6) 


(6) 


In One God the Father 
Almighty, 

Who made the heaven, 
and the earth, 

And the seas and all 
that is in them: 

And in One Jesus 
Christ, the Sonof God, 

Who was made flesh 
for our salvation, 

And in the Holy Ghost, 


Who preached through ~ 


the prophets the dis- 
pensations [of God] 
And the advents [of 
Jesus Christ], 
And His birth of a Vir- 


gin, 
And His Passion, 


And His Resurrection 


from the dead, 

And the Ascension into 
the heavens in the 
flesh 

Of the beloved Christ 
Jesus, our Lord, 


1 The figures correspond to the Articles of the Apostles’ Creed. 


TS ὦ 


APPENDIX. 301 


(7) Καὶ τὴν ἐκ τῶν οὐρανῶν (7) And His coming from 


ἐν τῇ δόξῃ τοῦ ἸΙατρὸς heaven in the glory 
παρουσίαν αὐτοῦ, of the Father, 
ἐπὶ τὸ ἀνακεφαλαιώσα- To gather up again all 

σθαι Ta πάντα, | things unto Himself, 
(11) Kal ἀναστῆσαι πᾶσαν | (11) And to raise up all 

σάρκα πάσης ἀνθρωπό- flesh of all humanity. 

τητος}. 

Il. 


CREED OF S. CYPRIAN. 
Carthage, a.p. 250. 


(1) Credo in Deum Pa- (1) I believe in God the 
trem, Father ; 
(2) In Filium Christum, (2) In Christ the Son; 
(8) In Spiritum Sanctum. (8) In the Holy Spirit; 
(10) Credo in remissionem | (10) I believe in the remis- 


_ _peccatorum, sion of sins; 
(12) Et vitam xternam (12) And life eternal 
(9) Per Sanctam Eccle- (9) Through the Holy 
; siam. Church. 
1|. 


CREED OF NOVATIAN. 
Rome. Cire. a.p. 260. 


_ (1) CredoinDeumPatrem, | (1) I believe in God the 


: | Father, 
Dominum Omnipoten- | Lord Almighty, 
tem, 
(2) In Filium Dei, Chris- (2) In the Son of God, 
tum Jesum, Jesus Christ, 
Dominum Deum nos- Our Lord God, 
trum. , 
(8) Et in Spiritum Sane- | (8) Andin the Holy Spirit. 
tum. 
1 Trenzeus, Adv. Her. Lib. iii. cap. 3, § 4. See Schaff's Creeds of 


Christendom, p. 13; Heurtley, De Fide e et Symb. p. 29. 


APPENDIX. 


Ty. 


CREED OF MARCELLUS OF ANCYRA. 
Rome, a.p. 341. 


1. Πιστεύω εἰς Θεὸν παντο- 
κράτορα" 

2. Καὶ εἰς Χριστὸν ᾿Ιησοῦν, 
τὸν Tidv αὐτοῦ τὸν μονο- 
γενῆ, τὸν Κύριον ἡμῶν" 

3. Τὸν γεννηθέντα ἐκ Πνεύ- 
ματος ἁγίου καὶ Μαρίας 
τῆς Παρθένου" 

4. Τὸν ἐπὶ ἸΙοντίου Πιλάτου 
σταυρωθέντα, καὶ τα- 
φέντα᾽" 

ὅ. Καὶ τῇ τρίτῃ ἡμέρᾳ ἀνα- 
στάντα ἐκ τῶν νεκρῶν" 

6. ᾿Αναβάντα εἰς τοὺς οὐρα- 

᾿γρύς, καὶ καθήμενον ἐν 
δεξιᾷ τοῦ Πατρός" 


7. Ὅθεν ἔρχεται κρίνειν ζῶν- 
τας καὶ νεκρούς " 


8. Καὶ εἰς τὸ ἅγιον Πνεῦμα" 
9. ᾿Αγίαν ἐκκλησίαν" 
ἼΛφεσιν ἁμαρτιῶν" 

. Σαρκὸς ἀνάστασιν * 


. Ζωὴν αἰώνιον. 


APOSTLES’ 


GREEK. 
1. Πιστεύω εἰς Θεὸν πα- 
τέρα, παντοκράτορα, 
ποιητὴν οὐρανοῦ 
yns* 


\ 
και 


12. the life everlasting. 
CREED}. 
Latin. 
1. Credo in Deum Pa- 
trem Omnipotentem, 
Creatorem celi_ et 
terre ; 


1. I believe in God the 
Father Almighty. 

2. And in Jesus Christ His 
only-begotten Son our 
Lord, 

3. Who was born of the 
Holy Ghost and the 
Virgin Mary; 

4. Crucified under Pontius | 
Pilate, and buried; 


or 


The third day He rose 
from the dead; 

He ascended into hae | 
ven, and sitteth at 
the right hand of the 
Father; 

7. From thence He cometh 
to judge the quick and — 
the dead. 

8. And in the Holy Ghost; 

9. the holy Church ; 

0 

1 


iB 


. the forgiveness of sins; 
. the resurrection of the 
bod 


1 See Hahn, Biblioth. der Symb. p. 19; Schait’s Creeds of Christendom, 
p. 46; Heurtley, Harm. Symb, pp. 51--83. 


APPENDIX. 


. Καὶ eis "Incotv Χριστόν, 


Υἱόν αὐτοῦ τὸν μονο- 
γενῆ τὸν Κύριον ἡμών" 


3. Τὸ συλληφθέντα ἐκ 
Πνεύματος ἁγίου, 
γεννηθέντα ἐκ Μαρίας 
τῆς Παρθένου, 
4. Παθόντα ἐπὶ Ποντίου 
Πιλάτου, 
σταυρωθέντα, θανόντα, 
καὶ ταφέντα, 
5. Κατελθόντα εἰς τὰ κα- 


9. 


10. 


1. 


12. 


TWraTa, ᾿ 
nan 7 ᾿ > 
τῇ τρίτῃ ἡμέρᾳ ava- 
στάντα ἀπὸ τῶν νεκ- 
ὧν, 


. ᾿Ανελθόντα εἰς τοὺς οὐ- 


ρανούς, 
καθεζόμενον ἐν δεξιᾷ Θεοῦ 
Πατρὸς παντοδυνάμου" 


᾿Εκεῖθεν ἐρχόμενον κρῖναι 
ζῶντας καὶ νεκρούς. 


Πιστεύω εἰς τὸ Πνεῦμα 
τὸ ἅγιον, 

᾿Αγέαν καθολικὴν 
κλησίαν, 

ἁγίων κοινωνίαν, 


ἐκ- 


"Agdecw ἁμαρτιῶν, 
Σαρκὸς ἀνάστασιν. 


Zwhv αἰώνιον. ᾿Αμήν. 


2. 


10. 
τε 


19, 


1 Other Latin copies read ad infvros. 
2 For the older English translation see infra, p. 304, and above, p. 265, 


303 


Et in Jesum Chris- 
tum, Filium Ejus 
Unicum, Dominum 
nostrum ; 

Qui conceptus est de 
Spiritu Sancto, 

Natus ex Virgine Ma- 
ria; 

Passus 
Pilato, 

Crucifixus, mortuus, et 
sepultus ; 

Descendit ad inferna!; 


sub Pontio 


Tertia die resurrexit a 
mortuis, 


Ascendit ad ccelos, 


Sedet ad  dexteram 
Dei Patris Omnipo- 
tentis, 

Inde venturus 
judicare 
mortuos, 

Credo in 
Sanctum ; 

Sanctam Ecclesiam 
Catholicam; 

Sanctorum communi- 
onem ; 

Remissionem 
torum ; 

Carnis ? 
nem ; 

Vitam eternam. Amen. 


(est) 
γίγο et 


Spiritum 


pecca- 


resurrectio- 


304 APPENDIX. 


δ 41 


APOSTLES’ CREED. 
England. Cire. a.p. 1400. 


1. I believe in God Fadir almygti, 
Makere of heuene and of erthe; 
2. And in Jesu Crist, the Sone of him, 
Oure Lord oon aloone; 
3. Which is conceyued of the hooli gost, 
Born of Marie maiden ; 
4. Suffride passioun undir Pounce Pilat, crucified, 
Deed, and biried ; 
5. He wente doun to hellis ; 
The thridde day he roos agen fro deede; 
6. He steig to hevenes ; 
He sittith on the rigt syde of God the Fadir al- 
mysgti; 
7. Thenus he is to come for to deme the quyke and 
deede ; 
8. I bileve in the hooli Goost ; 
9. Feith of hooli Chirche ; 
Comunynge of seyntis ; 
10. Forgyueness of synnes ; 
11. Agenrisyng of fleish ; 
12. And everlastynge lyf. So be 11. 


Vil, 


APOSTLES’ CREED. 
England, a.p. 1543, 


From the “Necessary doctrine and erudition for any 
Christen man.” 
1. Ibeleve in God the Father Almighty, 
Maker of heaven and earth ; 
2. And in Jesu Christe, his onely Sonne, 
Our Lorde ; 


1 Heurtley’s Harm. Symb., p. 97. 


APPENDIX. 305 


Whiche was conceived by the Holy Goste, 
Borne of the Virgine Mary; 
Suffred under Ponce Pylate, was crucified, 
Dead, buried, 
And descended into Hell ; 
And the third day he rose agein from deth ; 
He ascended into heaven ; 
And sitteth on the right hand of God the Father 
Almighty ; 
; From thens he shall come to judge the quicke and 
᾿ the deade. 
ν 8. I beleve in the Holy Goste; 
9. The holy Catholike Churche ; 
10. The communyon of sayntes; 
z The forgyveness of synnes ; 
; The resurrection of the body ; 
12. And the lyfe everlastynge. Amen?. 


VI. 
" THE NICENO-CONSTANTINOPOLITAN CREED. 


1. Credo in unum Deum 


1. Πιστεύομεν εἰς ἕνα Θεὸν 


Πατέρα παντοκράτορα, 


ποιητὴν οὐρανοῦ καὶ γῆς, + 


ὁρατῶν τε πάντων καὶ 
ἀοράτων. 


2. Kai εἰς ἕνα Κύριον Ἴη- 


σοῦν Χριστόν, 

τὸν Ὑἱὸν τοῦ Θεοῦ τὸν μονο- 
γενῆ, 

τὸν ἐκ τοῦ Πατρὸς γεννη- 
θέντα πρὸ πάντων τῶν 
αἰώνων, 

φῶς ἐκ φωτός, 

Θεὸν ἀληθινὸν ἐκ Θεοῦ 
ἀληθινοῦ, 

γεννηθέντα, οὐ ποιηθέντα, 

ὁμοούσιον τῷ Πατρί" 

δί οὗ τὰ πάντα ἐγένετο" 


Tov δ ἡμᾶς τοὺς ἀνθρώ- 


mous καὶ διὰ τὴν ἡμετέ- | 


Patrem omnipotentem ; 
factorem cceli et terre, 
visibilium omnium et 
invisibilium. 


2. Et in unum Dominum 


Jesum Christum, 
Filium Dei unigenitum, 


et ex Patre natum ante 
omnia secula, [Deum 
de Deo], 

Lumen de Lumine, 

Deum yerum de Deo 
vero, 

genitum, non factum, 

consubstantialem Patri; 


. per quem omnia facta 


sunt; 


3. Qui propter nos homines 


et propter nostram sa- 


1 Heurtley’s Harm. Symb. p. 100. 


M. Ὁ. 


306 


10. 


11. 
12. 


APPENDIX. 


ραν σωτηρίαν κατελθόντα 
ἐκ τῶν οὐρανῶν, 

καὶ σαρκωθέντα ἐκ Πνεύ- 
ματος  Αγίου 

καὶ Μαρίας τῆς Παρθένου, 

καὶ ἐνανθρωπήσαντα᾽" 

Σταυρωθέντα τε ὑπὲρ ἧ- 
μῶν ἐπὶ Ποντίου Πιλά- 
του, 

καὶ παθόντα, καὶ ταφέντα᾽" 

Καὶ ἀναστάντα τῇ τρίτῃ 
ἡμέρᾳ, κατὰ τὰς γραφάς" 

Καὶ ἀνελθόντα εἰς τοὺς 
οὐρανοὺς καὶ καθεζόμενον 
ἐκ δεξιών τοῦ ἸΤατρός, 

Καὶ πάλιν ἐρχόμενον μετὰ 
δόξης κρῖναι ζῶντας καὶ 
νεκρούς" 

οὗ τῆς βασιλείας οὐκ ἔσται 
"τέλος. 

Καὶ εἰς τὸ Πνεῦμα τὸ 
“Αγιον, 

τὸ Κύριον, 

καὶ τὸ ζωοποιόν, 

τὸ ἐκ τοῦ Πατρὸς ἐκπο- 
ρευόμενον, 

τὸ σὺν Πατρὶ καὶ Υἱῷ συμ- 
προσκυνούμενον καὶ συν- 
δοξαζόμενον, 

τὸ λαλῆσαν διὰ τῶν προ- 
φητών. 

Εἰς μίαν ἁγίαν καθολικὴν 
καὶ ἀποστολικὴν ἐκκλη- 
olay" 

‘Oporoyovpev ἕν βάπτισ- 
μα εἰς ἄφεσιν ἁμαρτιών" 

Προσδοκῶμεν ἀνάστασιν 
νεκρών, 

Kal ἑωὴν τοῦ μέλλοντος 
αἰῶνος. 

᾿Αμήν. 


σ: 


lutem descendit de ce- 
lis, 

et incarnatus est de Spi- 
ritu Sancto 

ex Maria Virgine, 

et homo factus est; 

Crucifixus etiam pro no- 
bis sub Pontio Pilato, 


passus et sepultus est ; 

Et resurrexit tertia die, 
secundum Scripturas ; 

Et ascendit in ccelum, 
sedet ad dexteram Pa- 
tris ; 

Et iterum venturus est, 
cum gloria, judicare 
vivos et mortuos; 

cujus regni non erit 
finis. 

Et in Spiritum Sanctum, 


Dominum, 

et vivificantem, 

qui ex Patre (Filioque) 
procedit ; 

qui cum Patre et Filio 
simul adoratur et con- 
glorificatur ; 

qui locutus est per Pro- 
phetas. 

Et unam sanctam, ca- 
tholicam et apostoli- 
cam ecclesiam. 
Confiteor unum _bap- 
tisma in remissionem 
peccatorum ; 

Et expecto resurrectio- 
nem mortuorum, 

Et vitam venturi secu- 
lit, 

Amen. 


1 See Schaff’s Creeds of Christendom, pp. 57—59. ' 


> 
ae 


—— ee 


APPENDIX. 307 


I by. 


t | THE QUICUNQUE VULT OR FIDES SANCTI 
ς ATHANASII. 


INTRODUCTION, 


1. Quicunque vult salvus esse, ante omnia opus est 
ut teneat Catholicam Fidem. 

2. Quam nisi quisque integram inviolatamque ser- 
vaverit, absque dubio in sternum peribit. 


Part I. The Doctrine of the Holy Trinity. 


1. 11. VIII. 3. Fides autem Catholica hee est, ut unum 
Deum in Trinitate, et Trinitatem in Unitate 
veneremur: — 

4, Neque confundentes Personas, neque Substantiam 
separantes, 

5. Alia enim est Persona Patris, alia Filii, alia 
Spiritus Sancti. 

6. Sed Patris, et Filii, et Spiritus Sancti, una est 
Divinitas, equalis gloria, coeterna Majestas. 
7. Qualis Pater, talis Filius, talis et Spiritus 

Sanctus. ὕ 
8, Increatus Pater, increatus Filius, increatus et 
Spiritus Sanctus. 

9. Immensus Pater, immensus Filius, immensus et 
Spiritus Sanctus. 

Afternus Pater, e«ternus Filius, sternus et 
Spiritus Sanctus. 

11. Et tamen non tres eterni, sed unus «ternus. 

12. Sicut non tres increati, nec tres immensi, sed 
unus increatus, et unus immensus. 

13. Similiter Omnipotens Pater, Omnipotens Filius, 
Omunipotens et Spiritus Sanctus. 

14. Et tamen non tres Omnipotentes, sed unus 
Omuipotens. 

- 15. Ita Deus Pater, Deus Filius, Deus et Spiritus 

Sanctus, 

16. Et tamen non tres Dii, sed unus est Deus. 

17. Ita Dominus Pater, Dominus Filius, Dominus et 
Spiritus Sanctus. 

18. Et tamen non tres Domini, sed unus est 
Dominus. 


μει 
~~ 3 


20—2 


5 
3 
Pi 


308 


10. 


20. 
21. 


22. 
23. 


24. 
25. 


26. 


APPENDIX. 


Quia sicut singillatim unamquamque Personam 
et Deum et Dominum confiteri Christiana 
veritate compellimur, ita tres Deos aut 
Dominos dicere Catholica religione prohibemur. 

Pater a nullo est factus, nec creatus, nec genitus. 

Filius a Patre solo est, non factus, nec creatus, 
sed genitus. 

Spiritus Sanctus a Patre et Filio, non factus, nec 
creatus, nec genitus est, sed procedens. 

Unus ergo Pater, non tres Patres; unus Filius, 
non tres Filii; uhus Spiritus Sanctus, non 
tres Spiritus Sancti. 

Kt in hac Trinitate nihil prius aut posterius, 
nihil majus aut minus, sed tote tres Persone 
coeterne 5101 sunt, et cozequales. 

Ita ut per omnia, sicut jam supra dictum est, et 
Unitas in Trinitate, et Trinitas in Unitate 
veneranda sit. 

Qui vult ergo salvus esse, ita de Trinitate sentiat. 


Part II. The Doctrine of the Incarnation. 


ESN ea @ 


28. 


29. 
30. 
31. 
32. 


33. 


34. 


1 In carne and in Deo are the readings here of several ‘ancient MSS. 
See Swainson’s Creeds, p. 532, Lumby On the Creeds, p. 271. 
2 See Heurtley, De Kid. et Symb. p. 46 ἢ. 


Sed necessarium est ad eternam salutem, ut 
Incarnationem quoque Domini nostri Jesu 
Christi fideliter credat. | 

Est ergo Fides recta, ut credamus et confiteamur, 
quia Dominus noster Jesus Christus, Dei Filius, 
Deus pariter et Homo est. 

Deus est ex substantia Patris ante secula genitus; — 
Homo ex substantia Matris in seculo natus. _ 

Perfectus Deus, perfectus Homo ex anima 
rationali et humana carne subsistens, ᾿ 

AXqualis Patri secundum Divinitatem: minor ἰ 
Patre secundum Humanitatem. 

Qui licet Deus sit et Homo, non duo tamen, sed 
unus est Christus. 

Unus autem, non conversione Divinitatis in 
carnem!, sed adsumptione Humanitatis in 
Deum?, 

Unus omnino, non confusione Substantia, sed 
unitate Persone. 


| 35, 
IV. 36. 
BY. 51. 
VI. 38. 
VIII. 39. 
ΧΙ. 40. 
XII, 41. 
42, 


APPENDIX. 309 


Nam sicut anima rationalis et caro unus est 
homo; ita Deus et Homo unus est Christus. 

Qui passus est pro salute nostra; 

Descendit ad inferos, 

Tertia die resurrexit a mortuis. 

Ascendit ad ccelos. 

Sedet ad dexteram Patris?. 

Inde venturus judicare vivos et mortuos. 

Ad cujus Adventum omnes homines resurgere 
habent cum corporibus suis, et reddituri sunt 
de factis propriis rationem. 

Et qui bona egerunt, ibunt in vitam eternam ; qui 
vero mala, in ignem eternum. 

Hee est Fides Catholica, quam nisi quisque 
fideliter, firmiterque crediderit, salvus esse non 
poterit, 


1 This earlier form in the Apostles’ Creed remained at first unaltered 
in the Athanasian. See note above, p. 162 


ΤΣ 


GENERAL INDEX. 


Abraham, bosom of, 139 ; God of, 


275 

Absolution, a means of cleansing, 
259, 260; perpetuity of Apostolic 
forms provided by Church, 260 

Adam, the second, 103 

Additions to Nicene Creed, 28, 30, 
198 

Advent, the second, 180; its 
titles, 183 ; description of, 184— 
186; certainty of, 185 ; prepara- 
tory realisations of, 193 

Aim of the Church, 228, 229 

All-Sovereign, 68 

Almighty, definition of, 68 

Anabaptists, tenets of, 39 

Anathema, at close of Nicene 
Creed, 17 

Anticipations of Christ’s work, 96 

Antidosis, 113 

Apollinaris, heresy of, 106 

Apostles’ Creed, 18; origin of 
name, 18, 19; gradual forma- 
tion, 20 

Apostolic, as applied to the Church, 
45, 232, 234 

Apotheosis of Roman Emperors, 
16 

Arianism, clauses introduced into 
Nicene Creed to oppose, 83, 


4 

Arius, heresy of, 106 

Ascension, the, 164; record at- 
tested, 165, 166; types fulfilled, 
166—168 ; value, 177—179 

Athanasian Creed, 34; its pecu- 
liarities, 34; Common account 
of, 34; history and date, 35, 


36; mark of its Western origin, 
35; structure, 35; contents, 
36, 48—53; conjectures as to 
author, 37; names of, 38; re- 
ception and use, 38, 39; appoint- 
ed for Festivals, 39; Rubric, 39; 
its analysis, 46; peculiar in- 
troduction, 47; value asa vehicle 
of teaching, 53 

Atonement, full and perfect, 133, 
1341 meaning of, 133; value of, 
83, 84; Day of, 171 

Attributes of Holy Ghost, 200 

Authority given to Apostles, 163 


Baptism, the Trinity at our Lord’s, 
64; value of, 223; connection 
with forgiveness of sins, 257; 
benefits of, 258 

Basis of Western Creeds, 40 

Beatific Vision, the, 296 

Begotten as applied to our Lord, — 
66 


Bestowal of the Paraclete, 208 

Birth of our Lord, 100 

Body, 102; at Resurrection 280; 
of Risen Lord, 281; its change 
after the Resurrection, 281 

Blasphemy, 201 

Blessing, the Jewish Priestly, 63 

Breviary, Sarum, 39 

Burial of our Lord, the, 127; a 
distinct subject of 8. Paul’s 
preaching, 128 


Canon, of truth, 10; of the Ancient 
Faith, 11; the Ecclesiastical, τα 
Canticle, Athanasian Creed as, 38 


ae 


= 


GENERAL INDEX. 


Catholic, 45, 229, 230; Faith, 107; 
230; meaning of, 230; 

history of the word, 230 n. 

Cause, the one first, 66 

Centurion, testimony of, to our 
Lord’s death, 127 

Chalcedonian δωσε III 

Chosen Witnesses of the Resur- 


— mnt Decree 
aR, 79; es 
Kise 8 δε; Mediator, 


elke Ἄς, of Christ in id 
Testament, 96; Emmanuel, 98 ; 
All in All, τος; always God, 
108; our Peace, 134; the Source 
of our means of 158, 159; 
His Priesthood pitied, I7I— 
173; fulfilled, 173; ΜΞ office as 

174,175; as King, 176, 
177; the Judge, 183; of quick 
and dead, 185; im Justice, 187; 
ip 188 ; Hie bieht te 
or our πως 255; ἴο 
bestow forgiveness, 256 


33 


| oO 
ἐς πόμα rise of the, 150, 1:51: 
the word, 218 ; adopted by our 
Lord, 218, 219; manifestation 


of the, 219, 220; spread, 220, 


223 5 called also a Kingdom, , 


228 ; true aim, = at Catholic, 

229; in respect of Zime, ae 
232; τα." 232; Teaching, 232, 
233; S. Cyril’ 5 testimony, 233; 
Apostolic, 233—235; her Mis- 


sion, 234, 235; a Supernatural 


Idiomatum, 112 
(sea of Saints, 20, 236— 
240; first occurrence of, 237; 


311 


ae the good, 8 ; of various 


Gaiecs our = ee ἧς, 119 
Connection of the ἀνὰ Creeds, 


40 

Conscience, evidence of, 61; faculty 
of, δε; definition of, 61, 190 

Consciousness, in human mind, 
39: of sin, 252; its penalties, 


Comessidiiamabe Council of, 29 

Conviction of the world by the 
Holy Spirit, 214 

Cooperation of Trinity in the Crea- 
tion, 7o—72 

Creation, conception of, 66; rela- 
tion of Christ to, 91 ; definition 
of, 156 

Creative Power of God, 270 

Creed, definition of, 1; Jewish, 4; 
of the Baptist, 4; Mahometan, 
4; of Nathanael, 5; of S. Peter, 
5 ; of Martha, 6; of 5. Thomas, 
6: traces in the Epistles, 6—8 ; 
Scriptural names of, 8; oral, 
9; some names of, 10; Bap- 
tismal, 12, 13; declaratory, I4— 
16; Apostles, 18; of S. Augus- 
tine, 21; of Aquileia, at; of 
Eusebius Gallus, 22; of Pirmi- 
nius, 23; Nicene, 25; of Euse- 
bius, 27; triple form of, 31: : 
Catholicity of, 33; A 
34: - development of Church’s, 


ann various forms of, 124 
Crucifixion, punishment of, 124 


Day of Atonement, 171 ; its cere- 
monial, 171, 172; date, 172 

Death, no separation in the Mysti- 
cal Union, 239; the consumma- 
tion of consecration, 240 

Deism, 73 

Deliverer, 75 

Demiurge, error respecting, 42 

Denial of Resurrection, 243 ‘ 

Descent into Hades, 19; not in 
earliest Creeds, 137; teaching 
of the Early Church concerning, 
141, 142 


Désign, evidence of, 61 


Destruction of Jerusalem predict- 
ed, 182; testimony of Josephus 
and Tacitus, 185 

Development, doctrine of, 45; 
of the Church, 227 


312 


Difference of Western and Eastern 
form of Creed, 32; Character- 
istics, 41—45 ; Summary of these, 
45, 46 

Difference of present earthly body 
and that of the Resurrection, 
281, 282 

Divinity of Christ, 51 

Docetae, the error of, 102 

Doctrine of Trinity, 65; of future 
state, 266, 267 

Dogma of Immaculate Concep- 
tion, 98 


Easter Day, 151, 152 

Effusion of the Spirit, 208 

Egyptian ritual of the dead, 192 

Essence of all sin, 248 

Eternal, God, 49, 60; Son, 66 

Eternity of the Father, 48 

Ethical idea of Redemption, 130 

Eucharist, the Holy, 152 ; ameans 
of forgiveness, 260, 261 

Eutyches, heresy of, 107 

Everlasting Life, 287; import of 
the Article, 287; definition of 
its double aspect, 288; of the 
Righteous, 292, 293; its nature, 
295 ; Stages of, 294, 295; employ- 
ment in, 297 

Evidence of God’s existence, 59; 
from consciousness, 59; from 

’ universal consent, 59; from Na- 
ture, 59; from design, 60; from 
conscience, 61 

Evidential value, of our Lord’s 
Miracles, 118; of the Lord’s 
‘Day, 151; of Easter Day, 151; 

᾿ς of the Holy Eucharist, 152 

Existence of Christ after His Re- 

_ surrection, 148, 149 


’ Faith, its relation to the Creed, 1; 
rule of, 11; mystery of, 11; the 
Catholic, 107; in the Unity of 
the Church, 225; a condition for 
pardon, 261 

Fall, of our first parents, 249 

Father, God the, 50; characteris- 
tics of the, 50; Fountain of all 
being, 66; Our Father, 67 

Fear of death, 197 

Felicity, of redeemed in them- 
selves, 296; in relation to God, 
296; in relation to their Hea- 
venly inheritance, 297 


GENERAL INDEX. 


Fellowship of Elect on earth, 298; 
extent of, 298 

Figure, the threefold, 128, 129; 
of Church’s Unity in Scripture, 
226 

Filiogue Clause, its history, 206 

Forgive, meaning of, 257 

Forgiveness, of sins at Baptism, 
45; always acknowledged, 254; 
hope of, 254 ; pleas for, 259; pos- 
sibility of, 259; attested by 
Christ, 259; means of, 259, 260; 
conditions of, 261 

Form of our Lord’s existence after 
Resurrection, 148, 149 

Formula, Baptismal, 9; relating 
to Christ, 43 

Free-gift of forgiveness of sins, 254 

Fulness of time, 99 ; applies to the 
world politically, 97; socially 
and religiously, 97 

Future Coming, of Christ, 180; 
His predictions of it, 181, 182; 
its titles, 183; description of, 
184 


Garden of Eden, 139 

Giver of Life, as applied to the 
Holy Ghost, 71 

Glory, 8; kingdom of, 195, 196; 
its duration, 196 

God, Threefold Name of, 64; of 
God, 83; All in all, 196; I am, 


275 

Godhead, Fountain of, the Father 
the, 66 

Godliness, mystery of, 8 

Gospel of the Spirit, 208 

Grace, kingdom of, 193, 194; its 
end, 194 

Gradual Revelation of Christ in 
His full Majesty, 212 


Heirs of God through Christ, 67 

Heresy, of Arius, 25, 106; Patri- 
passian, 22; of Macedonius, 30, 
198 ; Eutychian, 36, 106; Mono- 
thelite, 36; Monophysite, 36; — 
of Marcellus of Ancyra, 443 
Sabellian, 48, 198; of Apolli- 
naris, 106; of Nestorius, 106 

High Priest, our Lord as, 173, τᾷ 

Historical facts inexplicable with- 
out the Resurrection, 150 

History of the world, ἴῃς, ἃ drama, — 
94; only partially its judgment, 
193 


GENERAL INDEX. 


313 


Holiness of the Church, 227; its | Intercession, of Christ, 215; of the 


source, 227 

Holy, applied to the Spirit, 204; 
Char , 226 

Holy Catholic Church, 226—230 

Holy Ghost, His Person and 

ork, 44, 200; characteristics 

of, py: ἮΝ Presence, in Old 

. Testament, 198, 199; the Crea- 
tive Power of Life, 199; Spirit 
of Heroism, 199; Spirit of Wis- 
dom and Might, 199; Spirit of 
Prophecy, 199; the Good, 199; 

. the Holy Spirit, 199; in the 
New Testament, 199, 200; His 
Attributes, 200; proved to be 
God directly and indirectly, 
200—202; the Giver of Physical 

_ and Intellectual Life, 202, 203 ; 
also of Spiritual Life, 204; His 
Procession, 204; from the Father, 
205; from the Son, 206; His 
Relation to the Son, 207, 208; 
Double Procession of, ; Bond 
of the three Persons in Trinity, 
209; together worshipped and 
glorified, 210, 211; as Teacher, 
211, 212; Power of, 211; the 
Advocate, 212; His Special 

. Office, 213; the Comforter, 214, 
215; the Spirit of Holiness, 215; 

. the Sanctifier, 215, 216 

Humanity, 101; exists in frag- 

_ ments severed and divided, 104 ; 
our Lord’s, 103 

Humiliation of our Lord, 118 


I An, as a title of God, 275 
believe, 57 ; its force, 57 

Illustration, of our Lord’s Self-As- 

_ sertion, 273; of the Resurrection, 


274 
Immaculate Conception, Dogma 
of the, 9 
Immortality, suspended on the 
_ continuance of the indissoluble 
Union of the two Natures, τοὶ 
Incarnation, set forth in Creed, 
51; clauses covered by it, 51; 
* definition of the, 52; the Nicene 
. Formula, 134; necessity of the 
Constantinopolitan addition, 13 
Indissoluble Union of Human an 
Divine Natures in Christ, 101,195 
Initial stage of Eternal Life, 294 
Insufficiency of regret for sin, 253, 
254 


Spirit, 215 

Invisible, all things visible and, 
72; definition of Invisible 
Church, 223; disclosures of the 
Invisible World under Old Dis- 
pensation, 277, 278 

Issue of Blood and Water from 
the Side of Christ, 126 


ehovah Sabaoth, 75 
erusalem, its destruction pre- 
dicted, 182; and fulfilled, 185; 
proof, 185 

Jesus, I believe in, 74, 75; the 
Name announced, 76; meaning 
of, 76; God the Saviour, 77 

[Vide—‘*‘ Lord”’} 

Job, Book of, 271; its testimony 
concerning the Resurrection, 271 

Joseph of Arimathza, 126, 127 

Judgment, the, 185—189; accor- 
ding to works, 189; the fact 
anticipated by conscience, 189; 
by our sense of Justice, 190; by 
the consent of mankind, τοὶ, 
192; pervades the eschatology 
of all nations, 192 

Judgment- Day, vindication of the 
Law of Nature at, 80 


‘King, Christ the, 81, 176, 177 


Kingdom, of Grace, 193, 194; its 
end, 194; of Glory, 195, 1963 
its duration, 196; as applied to 
the Church, 220 


Law, a preparation for Christ, 96; 
of God's U; niverse, 282 

Lictors, why Pilate had none, 12 

Life, the Holy Ghost the giver of, 
202, 204; everlasting, 287; its 
characteristics, 288 

Life-giver, the, 12; meaning of ex- 
‘pression, 198, 202 

Light, Gnostic idea of, 83; of 

ight, 83 

Logos, the Preexistent, 

Lord, our, 50; Divine δἰ κυνὸς of 
our, 51; appropriateness of Title, 
88; its Theological meaning, 88, 
89; was conceived by the Hol 
Ghost, 98; this foreshadowed, 

born of the Virgin Mary, 
1oo; “πε beginning” of the 
New Creation of God, τοι; 


made man, ror, 102; δε- 


314 


came Man, 102; Son of Man, 
103; perfect God, 109; perfect 
Man, 110; one Christ, 111; His 
sufferings predicted, 115; and 
typified, 116; fulfilled, 117; pre- 
dicts His Passion, 121; suffered 
under Pontius Pilate, 122, 123; 
scourged, 123; mocked, 123; 
insulted, 123; crucified, 123, 
124; He died, 125, 126; and 
was buried, 127, 128; for us, 
128; His Descent into Hades, 
139, 140, 141; His occupation 
there, 141; His Resurrection, 
144,145; manifestations of Risen 
ord, 145, 146; His Ascension, 

164; and Session at the Right 
Hand of God, 168; His Future 
Coming, 180; as Judge, 183— 
186; His fitness for that Office, 
186, 187; the Propitiation for 
our sins, 255 

Lord’s Day, 145; observance of, 
151; its evidential value, 151 

Lots, casting of, 172 

Love, God’s tender, 65; towards 
mankind, 130, 131; the Wrath 
of, 291 


Magna Charta of the Resurrec- 
tion, 285 

Maker of heaven and earth, 69 

Man, of men, 103; the Central 
and Representative, 103 

Manifestations, of the Risen Lord, 
144, 145; to chosen witnesses, 
146, 147 
ary, the Instrument of the 
Divine Counsels, 99; in what 
sense called ‘‘ Theotokos,” 107 

Means whereby Remission of sins 
is obtained, 257—261 

Mediatorial function of Christ in 
the Church, gr 

Miracles, evidential value of our 
Lord’s, 118 

Mixed character of the Church, 


22 

Mcmarthis of the Father, 209 

Motherhood, the sanctity of, too 

Mount of Olives, 163 

Mystery of godliness, 8 

Mystical, the, body of Christ, 160, 
294 


Name, intimations of God's Three- 


GENERAL INDEX. 


fold, 63; in Old Testament, 63; 
in New Test., 6 

Natural World, Christian attitude 
towards the forces of the, g2 

Nestorius, heresy of, 106 

Nicza, confessions before Coun- 
cilof, 17; Creed of, 25 ; Churches 
represented at the Council of, 
26; position of this Creed in the 
virith Article of the English 
Church, 33; structure of Nicene 
Creed, 41 


Obedience, our Lord’s perfect, 120 

Object of our Lord’s Session, 170 

(Ecumenical Creed of the West, 
24; of the East, 24 

Offices, of Christ, 171—177; elected 
by God to save His people there- 
by; 171 

One God, 41, 42; I believe in, 62; 
One in Three, 62—64 

ey eo Son, 82; meaning 
of, 83 

Original Sin, 247; asserted by 
Philosophers and Poets, 252 


Pantheism, 73 

Partial stage of Life Eternal, 294 

Passion, the, 43; our Lord’s pre- 
dictions of it, 121 

Perfect, God, 109; Man, 110; 
stage of Life Eternal, 294 

Peril of rejecting the Divine truth — 
taught by Creed, 53 | 

Permanence of man’s individuality — 
revealed, 283 

Personal, reign, 195; attributes of 
the Holy Spirit, 200 

Personality of Holy Ghost, 200 

Persons, confusing the, 48; mean- 
ing of this, 49 | 

Philosophy, 
Christ, 96 

Pirminius, Creed of, 23 

Pontius Pilate, 122; freely gave 
up our Lord’s Body, 127 

Power of the Holy Spirit, az 

Prayer, our, 174; the Pattern, 259; 
a means of forgiveness, 259 

Pre-existence of our Lord as Son 
of God, 85—87; by His own 
Self-witness, 85, 86; by the de- 
claration of His Apostles, 87 

Presence, of Holy Spirit in every 
Office exercised in His Name, 
226; of God, 294 


a preparation for 


GENERAL 

Priest, Christ as, 80 
Prison, spirits in, 14t _ ‘ 
Promise, of R 943 its 

Renee too; made to S. 

of the H 

Sve 7 eek ees τὰ 

Power, So 


Propitiation, Christ’s Death a full 
and perfect, 131, 132; meaning 
of, 131 

Quick and Dead, 184 

Ransom, 129; ee pron 
a slave, 1303 sea 
son, 130; for possession of an 
inheritance, 130 

pad of Christ's Death, 125- 

> πεν το gains 

Chis history 


of the Father, to e Son, 
pee tn 66; to re- 
da mankind, 67 


it is a proof _ our Sats 


sibility in Old Test., 278; in 
New, 278; ft will be Universal, 


INDEX. 315 


279, 280; Christ’s is the ‘“‘first 
fruits” of the Victory over 
Death, 279; how effected, 281; 
Magna Charta of the Resurrec- 
tion, 285; Resurrection unto 
Judgment, 285 
Retribution, certainty of, 1 

192; pervades the eschatology 
of all nations, 192; adequate 
τὰ deeds done in the body, 269, 


τὰν ΝΣ of God to His people, 
ΚΣ of the Risen Lord to Mary 
Race Pea” 144 
manifestations of, 
por Pm He is the Source of 
all our means of grace, 158, 
159 


Sacramentary, Creed ina Gallican, 


23 
Pe: MER their aE a of the 
Resurrection, 27 
Saints, meaning δ application, 
237, 238; on 234; two 
of, 238 ; united, 239; the 
departed, 239, 240; opinion of 
early writers, 234; Communion 
of, 240; Communion with the 


ph oar wang 279 
Saints’ Days, value of, 242, 243 
Salvation, for our, 43; state of, 
47; our ᾿Ξ acts for our, 52 
ion, of man’s whole be- 
ing, 216; the means of, 228 
Satisfaction, full and perfect, 134; 
for original and actual sin, 315 
ess the essence of sin, 248 
Self-will, contrast the first and 
second Adam, 24 
Session of Christ, -- A of, 168, 
169 ; our Lord’s Session in our 
Humanity, 169; its objects, 
170, 171 ; testimony of 5. Mark, 
S. Paul and Writer of Epistle 
to the Hebrews, 170 
Silence concerning the Invisible 
Si Pay των “ας Doctrine of, 
in, pture ε of, 247, 
. tual, 


> 249; ultimate result of, 252; 


316 


regret for, 253; forgiveness of, 
254, 255; our Lord’s right to 
remit, 255 

Son, proper Deity of, 29; charac- 
teristic of the, 50 

Son of Man, 103; title found in 

. Synoptic Gospels, 103 

Soul, immortality of, 266; heathen 
opinion of, 266; hidden in the 
hollow of God’s Hand, 295 

Source of Life and Light, 195 

Sovereignty, God’s Universal, 69 

Spirit, Quickening and Life-giving, 
170, 171; of Christ, 206; of 
Jesus, 208; of Truth, 211; of 
Holiness, 215; of recovery in 
the Church, 228 

Stages of Eternal Life, 294, 295 

State, the, as illustrating the 
Church, 221, 222 

Structure, of W. Creeds, 40; of 
Athanasian Creed, 35; of Nicene, 


41 

Substance, of one substance with 
the Father, 84 

Sufferings, of our Lord predicted, 
115; typified, 116; fulfilled, 117, 
118; our Lord’s acute, 120; of 
the ungodly, 289, 290 


Theological value of Christ’s Re- 
surrection, 150—161 

Theory of Visions, 147, 148 

Third Day, 143; explanation of, 


143 
Throne of Glory, under the, 139 


GENERAL INDEX, 


Time, with regard to Trinity, 50 

Treatise of Epiphanius, 30 

Trinity, S. Augustine on the, 363 
First Person of the, 41; Second 
Person of, 42; Third Person of, 
44, 45; Doctrine of the Holy, 
48; First Ecclesiastical Writer 
using the word, 62 

Truth, the preaching of, 11; the 
rule of, 11 

Types of the Ascension fulfilled, 
166—168 


Ultimate results of sin, 252 

Union, indissoluble, τοὶ 

Unique Sonship of our Lord, 82 

Unity, of God, 42, 62; Trinity in, 
48, 62; of our Lord’s Divinity 
and Humanity, 111 

Universal idea of the Fatherhood 
of God, 65 


Value of Christ’s Resurrection, 
I50—161 

Visible, all things, 72; definition 
of Visible Church, 223 

Vision of Isaiah, 63 

Visions, theory of, 147 


Witnesses of the Resurrection, 
145-ἰ.ἡἱ0 ὁἔ ὁ 

Word, the Pre-incarnate, 95 

Work, of the Father, 71; of the 
Son, 173, 188; of the Holy 
Spirit, 44, 200, 211—216 

Wrath of the Lamb, the, 291 


΄ 


IL INDEX OF 


᾿Αδημονεῖν, 122 

᾿Αδιαιρέτως, III 

Αἷμα, 284 

Αἰτία, 66 

Αἴτιος, σωτηρίας αἰω- 
viou, 77 

Alor, 1ρι, 287 


ΓΆΑκτιστον se gr 198 
᾿Αληθής, 83 
᾿Αληθινὸς deés, 29, 83 
᾿Αληθώς, III 
‘Apapria, 245 
ἽἌμετρος, 50 
Ἀνάστασις, καθολική, 
230: σαρκός, 264; 
γεκρῶν, 264 
᾿Ανήρ, τοῦ 
ἴλνθρωπος, 102 
᾿Ανομία, 246 
᾿Αντέλυτρον, 129 
᾿Απαρχή, 160 
"Arrecpos, 50 
᾿Αποκάλυψις, 183 
᾿Απολύτρωσις, 130 
᾿Αποστέλλειν, 234 
᾿Απόστολος, 235 
᾿Αργὸν ῥῆμα, 189 
ἱΑρπαγμός, 108 
Αρσεν, 35 
᾿Αρχή, τοῦ Χριστοῦ, 8; 
ὑπάρξεως, I 
᾿Αρχηγός, τῆς σωτηρί- 
», 45»77: τῆς ζωῆς, 277 


λφεσις ἁμαρτιῶν, 45 


᾿Αφθαρσία, 273 
Ε ᾿Αφιέναι a ἁμαρτίας, 257. 


259 


᾿Βάθος, 142 


 Βάπτισμα, εἰς ἄφεσιν 


ἁμαρτιῶν, 45: μετα- 
votas, 45 


GREEK AND 


(a) GREEK. 


Bios, 202 
Téevva, 139 
Γενέσθαι, 170 
Γέννησις, 205 
Γίΐγνεσθαι, 67 
Γραφή, 43 
Δακρύειν, 144 
Δάκτυλον Θεοῦ, 202 
Διδαχή, 8 
Διιπάτωρ, 65 
Δικαιοσύνη, 213 
᾿Εγκρατεία, 216 
Εἴ πως, 277 
᾿Εκεῖνος, 200 
᾿Εκθαμβεῖσθαι, 122 
Ἐκκλησία, 218 
᾿᾽Ἐκπορεύεσθαι, 205 
᾿Εκπόρευσις, 205 
᾿Ελέγχειν, 213 
᾿Ενανθρώπησις, 102 
"Ev (" Eveott), 104 
᾿Εντυλίσσειν, 127 
᾿Εξουσία, 155, 164 
Ἔπί, 122 
᾿Ἐπίγνωσις, 15 
᾿Ἐπιφανεία, 184 
᾿Εσθής, 164 
Εὐσέβεια, 8 
Ζευπάτωρ, 65 
Ζωή, 202 
Ζωοποιηθεὶς πνεύματι, 
140 
Ζωοποιόν, 31, 98, 198, 


202 
Ἡμέρα, 184: ἐκείνη, 
184; τοῦ Κυρίου, 184 
ὝἭττημα, 246 
Θάνατος δεύτερος, 290 
Θανατωθεὶς σαρκί, 140 
Θεοδόχος, τοῦ 
Θεὸς ἐκ Θεοῦ, 83 
Θεοτόκος, 36, τοῦ 
Θεοφανεία, 102 
Ocwpeiv, 167 
Θῆλυ, 1 
Θυσιαστήριον, 139 
Ἰησοῦς, 75 
Ἱλάσκεσθαι, 131 
Ἱλασμός, 131 
Ἱλαστήριον, 131 
Καθολικός, 229, 230 
Κανών, 10; τῆς ἀλη- 


LATIN WORDS. 


θείας, το; πίστεως 
ἀρχαίας, ττ; ἐκκλη- 
σιαστικός, II 

Καταλλαγή, 133 

Καταχθόνια, εἰς τά, 138 

Κήρυγμα τῆς ἀλῃ- 
θείας, II 

Κλαίειν, 144 

Κόλπος ᾿Αβραάμ, 139 

Κόσμος, 191, 287 

Κτίζειν, 66, 71 

Κτίσις, 142 

Κτίσμα, 198 

Κυριακή, 218 

Κύριος, 31, 88 

Anpos, 144 

Λογος, τῆς ἀρχῆς τοῦ 
Χριστοῦ, 8; ἄσαρ- 
κος, 95 

Adyxn, 126 

Λυπεῖσθαι, 122 

Avtpor, 129 

Δύτρωσις, 129 

Λυτρωτής, 120 

Δύχνος, 195 

Μετάνοια, 45, 262 

Μονογενής, 82 

Μορφὴ Θεοῦ, 107 

Μυστήριον τῆς εὐσε- 
βείας, 8 

θεν, 181 

Ὄλεθρος, 290 

‘Opodoyia, 8 

ὋὉμοούσιος τῷ Πατρί, 
29, 51, 84 

Οὐσία, 49; τοῦ Πα- 
τρός, 28, 51 

᾿Οφείλημα, 246 

ἴοψον, 253 

᾿Οψώνιον, 253 

Παντοδύναμος, 68 

Παντοκράτωρ, 68 

Παράβασις, 245, 247 

Παράδεισος. 139 

Παρακαταθήκη, 8 

Παράκλητος, 212 

Παρακοή, 245 

Παράπτωμα, 245 

Πάρεσις, 257 

Ilapovoia, 183 

Πέμπειν, 234 

Πηγὴ Θεότητος, 65, 209 


318 INDEX OF GREEK AND LATIN WORDS. 


Πιστεύω, 58 ae Πύλαι ἅδου, 219 TeAéws, 111 
Πίστις, 8, 42, ‘Papi, Bs Τριάς, 62 
Πλήρωμα τοῦ χρόνου, | Ῥῆμα ἀργόν, 180 Τύπος, 8 
97. | Σάλπιγξ Θεοῦ, 285 Υἱός, τοῦ Θεοῦ τοῦ ζῶν- — 
Πνεῦμα, 'Αγιον, 198; Σαλπίζειν, 285 τος, 5; τοῦ ἀνθρώ- 
᾿Ἄκτιστον, 198; τέ: | Σαρκωθεΐς, ror ( που, 103 
λειον, 1983; τῆς ζωῆς, Σάρκωσις, 102 Ὑπὲρ ἡμῶν, τ28 
202 Σὰρξ καὶ αἷμα, 284 | ‘Yrepave, 167 
Tlovety, 67 Σινδών, 127 | Ὑποτύπωσις, 8 
Tourn, 225 Σύμβολον, 11 Ὕψωμα, 142 
Πολιτευσάμενος, 27 Σωζόμενοι, oi, 289 Φυλακή, 141 
Πρόδρομος, 178 Sapa, 102 Φύσις, 66 
Προνοία, 262 Σωμάτωσις, τοΖ Φώς, 83 
Πρόσωπον, 49 Σωτήρ, 77 | Φωτίζειν, 274 
Προφητεία, 204 Τάρταρος, 139 Χριστός, 78 
Προφήτης, 79, 234 Τέλειον Πνεῦμα, 198 Χριστοτόκος, 106 
Πτέρνα, 115 Τελειωθείς, 120 Χωρὶς αὐτοῦ, go 
(Ὁ) Lari. 
Ad Inferos, 138 Grex, 225 Purgare, 171 
/Eternus, 50 Hasta, 126 Quicunque Vult, 34, 
Armipotens, 68 Hymnus_~ Athanasii 47 
Czlipotens, 68 4 de Trinitate, 38 Rationalis, 51 
Caro factum est Ver- | Illuminare, 171 Redditio Symboli, 12 
bum, ror Immensus, 50 Regula, Fidei, 11; 
Cognitio, 5 Imperium, 123 Veritatis, 4 
Collatio, τα Incarnatus, 101 Resurgere, 52 
Commonitorium of | Incorporatio, 102 Sacer, 237 
Vincentius, 36 Increatus, 49 Sacramentum Fidei, 
Confortare, 212 Inde, 180 : 
Confundere, 48 Indicium, 11 Sabri 47 
Contesseratio, τα Inferna, descenditad, | Sanctus, 237 
Crassamentum, 126 44, 138 Satisfactio, 134 
Credo, 58, 197 Inferos, ad, 138 Sermo, 38 
Crux, 124 Inseparabiliter, ror Serums 126 
De Fide et Symbolo, | Insufflare, 208 Si modo, 277 
21 Lancea, 126 Singillatim, 50 
Deliramentum, 144 Mortuus, 125 Substantia, 49 ᾿ 
Deus, Unicus, 16; de | Omnipotens, 68 Suscipere hominem, 
Deo, 32 Origo Divinitatis, 66 102 
Dies Ire, 94 Osculum Patris et | Symbolum, 11; Apos- 
Differentia Trinitatis, Filii, 210 tolorum, 18; Nicz- 
50 Otiosum Verbum, 189 num, 25; Athanasii, 
Enarrabilis gemitus, | Ovile, 225 34, 3 
215 Passus, 114 Traditio Symboli, r2 
Enarrare, 174 Perdonare, 261 Unicus, Deus, 16; Fi- 
Exactor mortis, 124 Perficere, 171 lius, 82 
Exire, 205 Persona, 49 Unigenitus, 82 
Fides, 11; Athanasii, | Poena damni, 290 Vestis alba, 164 
35; Arif, 35; Cano- | Portz inferi, 219 Vinculum Trinitatis, 
nica, Catholica, 38; | Principaliter, 209 210 ; 
Sancti Athanasii, 38 | Progredi, 205 Vita, qua vivimus, 
Filiogue clause,32,206 | Provectio, 177 202; quam vivimus 
Gemitus enarrabilis, | Psalmus, ‘* Quicun- 202 


215 que,” 38 Vivos et mortuos, 184 


Ill. 


Adonai, 88 
Advocate, 212 
a 73 
Almighty, 60 
Atonement, 133 
Azazel, 172 
Canon, 10 
Catechumen, 10 
Catholic, 230 

, 218 
Comforter, 212 
Consubstantial, 

132 

πόα ig 98 


El Shaddai, 75 
Emmanuel, 98 


112, 


Flock, 225 
Fold, 225 
Ghost, Ghostly, 198 


Hypostasis, 49 
Infinite, 49 
Jah, Jehovah, 75 
ere Sabaoth, 75 
elchizedek, 176 
Messiah, 79, 81 
Mystical, 160 
Omnipotent, 68 
Paraclete, 213 
Paradise, 139 
Pardon, 261 


INDEX OF OTHER WORDS. 


Prophet, 79, 80 
Propitiation, 131 
Quick, 184 
Rational, 51 
Remission, 257 
Remit, 260 
Repentance, 262 
Saint, 237, 238 
Satisfaction, 134 
Shaddai, 28. 
Sheol, 139 

Sin, 247 
Substance, 84 
Temperance, 216 
Trinity, 62 
Very, 83 


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